


^'^)llN;ii'^l'i.aV'!V:::'V.f,l;-iO';';j;,,,r.' 



EXPERIMENTAL 
^PSYCHOLOGY 



; MLMO DE cMONCO, cM. -T>. 











Class JEiEZLlJi3i. 



CSEXRlGm DEPOSiT. 




EXPERIMENTAL 
^PSYCHOLOGY 



oA Treatise on the Anatomy^ and 
^hysiolo^y of the Human Soul 

<^y c^LMo q)E gMonco, gM. q). 

_, jj 






DDnanDnnnnnn nn 
Published by J. F. ^OWNY ^RESS 

Los Angeles 1922 California 







Copyright, 1922 

BY 

ALMO DE MONCO, M. D. 
Los Angeles 



JUL 26 1922 

©"CI.A677639 



To 
HARRIET C. DeMONCO 

FOR FORTY YEARS MY 

WIFE, COMPANION AND FRIEND, 

THIS TREATISE IS GRATEFULLY 

INSCRIBED BY THE AUTHOR 



CONTENTS 

Chapter *Pagb 

Preface ix 

I. Objective and Subjective 

Functions . . . . . 13 

II. Duality 34 

III. Thoughts and Concentration 59 

IV. Reason and Will .... 69 
V. Telekinetic Energy ... 79 

VI. Telepathy 90 

VII. Vibration 107 

VIII. Oriental Philosophy . . .117 

IX. Phantasms 126 

X. Mental Healing . . . .134 

XI. Time or Space 145 

XII. Religion AND Theology . . 151 

XIII. Myths 169 

XIV. Self .177 



vu 



PREFACE 

IN presenting these conclusions of Experimental 
Psychology which cover years of time and 
thousands of practical experiments, we will not 
attempt to prove many of our claims, such for 
Instance as Duality of Mind. Much has been 
written In opposition, but not one fact has been 
advanced In support of the opposition. We will, 
therefore, proceed upon the truth of the hypothe- 
sis, that Is that man has a duality of mind. If our 
readers desire a full explanation, reason advanced 
by Induction, deduction and synthetic analysis, we 
refer them to Hudson's "Law of Psychic Phe- 
nomena," and others, for duality of mind, and to 
Gray's "Anatomy" for corporal duality. 

The old psychology Is passing away and the 
new experimental Is becoming standard, and as 
man becomes able to understand and know the 
Law, he will be enabled to say with KIngsley, — 

"So fleet the works of man, back to earth again, 
Ancient and holy things fade like a dream." 

This work Is not written for the purpose of 
founding a Cult, or to act as a text book, or for 

ix 



Preface 

the purpose of enabling Its votaries to explain the 
unexplalnable, or to think the unthinkable. It is 
the outgrowth and conclusions arrived at after 
years of study and actual psychological experimen- 
tations. During this time, the seeming mysteries 
of past ages have been cleared up. Musty tomes, 
profound dissertations of the why and wherefore 
were laid aside, because the why and wherefore 
were not present. The claim that somewhere, some 
place, usually very remote or inaccessible, certain 
persons could be found who, by living along cer- 
tain lines, rules and regulations had attained to 
certain powers and enlightenment, and being very 
desirous of spreading this enlightenment, had 
banded themselves together for this laudable and 
humanitarian purpose, and to attain at least a por- 
tion of this ambition, have appointed, commis- 
sioned and delegated the promulgator to act for 
them by establishing certain schools of mysticism 
in which only the favored few could find rest and 
peace for their weary souls — their claim has never 
been verified. 

We have endeavored to condense this treatise 
Into as small a space as possible, objectively speak- 
ing, and to use only such terms as the scientifically 
untrained mind can fully understand. We are 



Preface 

aware that we are dealing with a subject which is 
the most important thing in the world to thinking 
men, a subject on which thousands of volumes 
have been written, and thousands more could be, 
and doubtless will be, written. 

We have also endeavored to strip the subject 
of all the mass of verbiage which has been thrown 
around it through intention and ignorance, and 
have satisfied ourselves that we can answer Job's 
question, — "If a man die, shall he live again?" 

We have not, at least to our knowledge, had 
the assistance in our work, of any visible or invis- 
ible objective personalities. Neither have we 
asked for nor been presented with any commis- 
sion, seen or unseen, but are actuated simply by a 
desire to point out the way, to throw some light 
on the path that we have found that leads to peace 
and knowledge here, now, on this Earth. 

Many repetitions will be found, and we have 
no excuses to offer because they are for the pur- 
pose of emphasis. 

We wish to acknowledge our indebtedness to 
Hudson's "Law of Psychic Phenomena" and 
Binet's "The Psychic Life of Micro-Organisms." 
Perhaps we have quoted in substance, if not in the 



Preface 

same phraseology, the above and others, and 
again express our deep obligations to each. 

Almo DeMonco, M.D. 

Los Angeles, California, 1921. 



OBJECTIVE AND SUBJECTIVE 
FUNCTIONS 

"I am that which is, has been, and shall be. 
My veil no one has lifted." 

— Isis. 

YEARS ago the claim was made that man 
possessed two minds, but modern Experi- 
mental Psychology has proven without a shadow 
of doubt that two minds possess man, and 
modern writers have classified them as Limi- 
nal and Subliminal, Conscious and Subconscious, 
Objective and Subjective, each phrase meaning 
the same, that is: Material and Spiritual. We 
will, therefore, follow Hudson's classification into 
objective and subjective as best suited for our pur- 
poses, and when the objective is mentioned, it is to 
be understood that we are referring to things 
material, things that are manifest to our five 
senses; and when the subjective is referred to we 
are speaking about spiritual things. Keeping this 
strictly in view, we will avoid confusion and mis- 
understanding. Man is also in possession of a 

[13] 



Experimental Psychology 

dual body, so to speak — we know this positively 
— classified as voluntary and involuntary, the vol- 
untary part being under the control of the objec- 
tive mind, under which will and reason function 
and all acts of volition occur. But with all our 
will power and reason, we cannot call into action, 
contract or relax, one involuntary muscle. 

The subjective controls the involuntary system 
perfectly, unless it is in a perverted or diseased 
condition, in which event it gradually fails, and, 
being an entity that can exist separately, it aban- 
dons the body, when the body can be of no further 
use as a place of habitation. The subjective is of 
the All-Life, as found in every objective life. 
Nothing is found in, or exists to the objective 
senses, animate or inanimate, where the subjective 
is not present. Life, therefore, varies in degree 
only. 

The objective manifests through the five cor- 
poral senses, reason being its highest function. It 
is the mind in action through our ordinary waking 
consciousness. Man in ordinary every-day life is 
using this objective mind function continually in 
trying to prove by objective reason the things that 
are spiritual, and he thus produces a mass of stuff 
which is ridiculous to a logical, analytical mind. 

[14] 



Objective and Subjective Functions 

Subjective mind is that intelligence which mani- 
fests in all subjective conditions as in somnam- 
bulism, trance, clairvoyance, sleep, or when the 
objective senses are partially or wholly inhibited. 

The great function of the subjective is that of 
intuition. Do not confound intuition with pre- 
monition or perception, because they are not 
synonymous to the subjective. The subjective can 
reason only by deduction, axiomatic of Divinity, 
for Divinity needs not induction or deduction to 
prove anything. Divinity is reason. 

The subjective is potentially perfect memory, 
therefore anything perfect is Divine. When we 
grasp this fully in our understanding we awake 
to the consciousness that to Divinity there is no 
beginning and no ending, no yesterday, no tomor- 
row, no time or space, but one everlasting and 
eternal NOW. 

Time and space are artificial and really do not 
exist. They are but the production of the objec- 
tive for convenience, and therefore cannot and 
do not exist to the subjective. Therefore if this 
be true, if there is no time or space, objective 
resistance and obstruction disappear, and things 
that were formerly incomprehensible or veiled are 
now made clear. Many things become like an 

^. [15] 



Experimental Psychology 

open book to the initiate. Certain laws are pres- 
ent and certain conditions are necessary and must 
be complied with, and upon the ability to comply 
depends the success attained. Here comes in 
knowledge, wisdom and understanding. 

Man's bodily functions, as well as the bodily 
functions of every living thing, are under the 
dominion of the subjective. Every minute cell 
receives its stimulus or life from this source, 
because it is from the All Life that the heart and 
all the organs of the organic body keep up their 
ceaseless vigil and labor; day and night they never 
cease. To this it is not sufficient to reply, Nature. 
While such a reply might be true as a whole, to 
the inquiring mind looking for truth, believing 
that there is a law governing all things, such a 
reply would be lacking in detail and unsatisfactory 
in logic. To deny simply or to affirm simply, 
proves nothing, and is the refuge of ignorance. 

Another function of the subjective is that of 
self-protection; that is in all the organic world, 
in every living thing, this wonderful function is 
present. The subjective receives its impulses 
according to a natural law from the objective 
during normal conditions, but when an emergency 
exists, such as imminent danger to the body which 

[16] 



Objective and Subjective Functions 

the subjective has In charge, the subjective will 
forcibly assume for the time being full charge 
and protect the body perfectly, when, If the body 
were wholly left to the care of the objective rea- 
son, disaster would have occurred. Who has not 
experienced some accident, or known those who 
have and who were apparently saved In what to 
them seemed a miraculous way, because, when It 
was all over, and a return to their normal condi- 
tion, as It were, had taken place, they had abso- 
lutely no recollection of how It all occurred? 

Reproduction, we place third among the func- 
tions of the subjective; It Is the All Life mani- 
festing. The great creating evolutionary force is 
at work In all sentient beings, without which all 
evolution would cease, and objective organic life 
on this planet would cease. It is most powerful, 
and unless held in control by objective reason, 
soon becomes dominant, or at least reaches a 
point when it becomes detrimental to the laws of 
God and man. 

The subjective, in this life. Is under the guid- 
ance of objective reason. All Instructions that 
reach the subjective must do so through the objec- 
tive mind, and because of the lack of this objective 
reason an unbalanced condition occurs. Subjective 

[17] 



Experimental Psychology 

mind runs riot, and insanity in some form, perver- 
sions, etc., occur. The perfect objective Life mind 
is, therefore, the well balanced mind. 

The subjective mind is the store house of mem- 
ory — and the home of the emotions. It perceives 
by intuition, and while this function is usually 
suppressed or confused, it may be cultivated. Yes, 
this "still, small voice," so often sneered at, is the 
true voice of enlightenment, a power it becomes 
for good, teaching truth and righteousness, a voice 
from the Divine within man, only seeking to give 
that which so many are truly and earnestly seeking 
— ^but seeking in a maze of mystic vocabulary and 
a location somewhere, in some distant land, or in 
possession of some wonderful person, whom few 
have ever seen, and they only because of their 
alleged holiness. 

The subjective performs its highest functions 
when the objective mind is in abeyance. It sees 
without the use of the human eye. For it, time 
or space does not exist; objective obstructions are 
absent. The subjective mind of others becomes an 
open book. It is in fact the power which seers 
in all ages have employed, a few knowingly, 
many unknowingly. When rightly understood and 
thrown on the dark pages of the distant past it 

[18] 



Objective and Subjective Functions 

becomes the light of Truth and perfect enlight- 
enment. 

The subjective mind accepts all statements as 
truth, no matter how false or unreasonable they 
may be to objective reason. Those who attempt 
to cultivate Intuition must beware of deception, 
knowingly or unknowingly. This is the reason 
why Truth teachers, in all ages, have insisted on 
the student leading an exemplary life, pushing 
aside all objective ambition which does not require 
right thinking, right dealing, right business occu- 
pation, and the maintenance of right and truth 
against all the world. You cannot use the power 
of God for commercial purposes. You cannot 
open a debit and credit account and use this 
Divine power to further your worldly desires. 
You cannot cultivate the power of the subjective 
with ulterior thoughts of furthering your ambition 
to shine before the multitude, and be considered 
a wise and holy man. Love of objective power, 
desire for worldly goods, and selfishness must be 
absolutely cast aside. Learn to do good for the 
love of good, without the thought of immediate 
or prospective reward, and when you have accom- 
plished this, you are then on the Path, and true 

[19] 



Experimental Psychology 

enlightenment will surely come. "The Kingdom 
of Heaven is within you." 

"Many are called but few are chosen." This 
was said by One long years ago. It was true then 
and is true now, for it is a most difficult thing for 
mortal man to lay aside the objective advantages 
of a business life with which objective nature has 
endowed him. Perhaps he is better educated, 
better informed in business methods, has greater 
advantage, possesses an inheritance and has greater 
opportunities for worldly advancement, and he 
would employ all these to gain worldly acclaim. 
Can he not have all these and advance in spiritual 
enlightenment? Yes, this is possible, but the bur- 
den will be heavy and the way long, and the objec- 
tive life is so short. 

To such a one the path is open, but the progress 
will be slow, and many there be who will fall by 
the wayside, because temptations are plentiful — 
to take advantage in business deals, to live close 
to the letter of objective laws, to drive shrewd 
bargains, to cover up, to do that, in many 
instances, which he knows in his heart is wrong; 
to climb up to objective heights, no matter who 
may suffer thereby, to do all this and much more. 
If any of these be your goal, then it would be 

[20] 



Objective and Subjective Functions 

better that you never try to cultivate the power 
of Intuition, better that you never begin; because 
you shall surely fail, and woe unto you because of 
this knowledge; you will have placed on your 
soul a blot you will carry with you into eternity. 

The law of God cannot be trifled with. There 
is no forgiveness, no shifting the burden to 
another, no blood atonement, no ceremonies of 
priests that will aid one iota. Nothing but abso- 
lute Truth and Justice will be yours. 

Your Soul will be just what you make it, for 
eternity, now and here on this earth. The way 
to immortality is along pleasant paths. Beautiful 
flowers strew the several ways and perfume fills 
the air, harmonious thoughts fill the mind, and 
the objective man is at peace. With every step 
the way grows shorter, trials and tribulations 
come not, the light grows brighter and brighter 
and immortality is here. 

Who can say with any degree of accuracy 
where genius ceases and insanity begins? To 
become expert in anything material, man must 
give his unrestrained attention to the subject. 
He must concentrate his objective mind with all 
his force, he must keep everlastingly at work. 
The inventor must experiment and produce model 

[21] 



Experimental Psychology 

after model ; the musician, artist or sculptor must 
work and practice such hours of slavery and toil 
as few can conceive or imagine. Some one has 
said that "Genius is simply the capacity for hard 
work." This is certainly true and if it be true in 
the objective sense, it is likewise true when seek- 
ing subjective truths of enlightenment. 

Music being a function of the subjective mind, 
no one can become a great instrumentalist with- 
out training — and this is usually done without 
understanding the reason, namely, to elevate the 
subjective mind above that of the objective mind. 
In other words, he learns to hold the objective 
mind in abeyance. The musician who cannot do 
this never achieves greatness; he may become an 
expert, technically, but his music will be without 
magnetism, so called — it will lack what is called 
Soul. This is true because the subjective mind, 
man's soul, is not finding expression. 

The poet is also in this class. True, he may 
be able to compose poetry, but there is always 
something lacking. He gives promise of coming 
greatness, but as time flows on, unless he learns 
to allow the subjective to give expression without 
hindrance, the promise is all that will ever arrive. 
This is the reason we hear so often the remark 

[22] 



Objective and Subjective Functions 

that great artists, great sculptors and great musi- 
cians are born great. 

No man ever achieved greatness as an orator 
without learning this truth. Orators have told us 
how they lose sight of the presence of their 
audiences. They become oblivious, so to speak, 
of everything around them at the time, and are 
en-rapport only with their theme, and when this 
occurs they are full of so-called magnetism, and 
are at their very best. 

In allowing the subjective to give expression, 
we must hold fast to objective reason. This is the 
strong tow line that keeps us from drifting down 
the stream of life into the ocean of insanity, or at 
least eccentricity; this is why so many great are 
said to be strange or peculiar, not to use a stronger 
term. 

Thus we see that science has lifted a veil when 
we learn the "know how" and "why." Then we 
know that nature's laws are immutable, that they 
are as unchangeable now as in the remote past, as 
when the prophets of old talked with their God. 
Man must comply with the law, and not endeavor 
to make the law comply with his desire for power 
or personal aggrandizement. With this knowl- 

[23] 



Experimental Psychology 

edge, this understanding and this compliance can 
we realize fully the teaching of the Master. 

Objective man is puffed up with his egotism, 
his selfishness, his worldly pleasure, but when he 
learns, as Solomon said, "All is vanity," after he 
has experienced all these desires and their attain- 
ments, after he has become surfeited and not 
found rest or peace, he turns to things spiritual, 
and tries to accomplish his desires in the same way 
that he secured his objective success. First, he 
will demand enlightenment because he is sure he 
is worthy, that he is entitled to knowledge, wis- 
dom and understanding, that it is his right — 
and has he not always demanded and secured his 
rights, has he not always secured that which he 
wanted? Has he not sufficient mental capacity 
to read and understand? Has he not been con- 
sidered a good and wise man among men? Has 
he not gained worldly goods and given of his 
goods to charity associations when the solicitor 
came around? Has he not paid his pew rent to 
the Church? Then why in the name of things 
holy should he not be entitled here and now to 
that which he most desires, — namely, Light. And 
he stands ready to pay any fee, any admission 
charge, take any vow or pledge that may be 

[24] 



Objective and Subjective Functions 

required, and is ready to stand any ordeal to 
attain this object. 

It is so difficult for man trained in objective 
thinking to understand that it is impossible to 
apply the same methods subjectively — as he does 
objectively, because he has not learned first of 
all the functions of the objective mind and its 
limits, and the functions of the subjective mind 
and its purposes. He has not learned that the 
objective mind is concerned entirely with his mate- 
rial body and will perish when his material body 
perishes, that it is concerned only with things of 
this world, and that it is by its development and 
use he is enabled to make a worldly success, to 
acquire man-made money, man-made greatness, 
man-made power, man-made laws and man-made 
reputation. 

He is unaware that the subjective is not con- 
cerned with his worldly greatness, his material 
money, his reputation, his power over others, his 
learnings, his goodness, his church membership, 
his desires or his ambitions; that the subjective 
is concerned only with the life of his body, its 
damage and repair as a place of abode, its pro- 
tection and reproduction. And when the time 
comes, as it surely will, that the body, by accident 

[25] 



Experimental Psychology 

or years, can no longer be used as a habitation, 
the subjective being an entity, the image of God, 
the temple not made with hands, will depart to the 
one great cause that gave it being, for weal or 
woe, bearing in it as it were a photographic plate 
of every thought, every act, every deed done while 
a resident of man's material body. 

It was said by one of old, "As a man thinketh 
so is he," and this is absolutely true because it is 
now proven by thousands of experiments in the 
new Experimental Psychology. It is not a specu- 
lation, not a supposition, but a fact. 

Experimental Psychology proves to us that man 
has a Soul, and that his Soul will depart into 
eternity just as he has made it while a resident 
of his body here on this planet. Experimental 
Psychology teaches us that the Soul is the warp 
of life furnished man as a life ray from the Divine 
All Life, and that he places therein as woof, every 
thought and thought acts, from the cradle to the 
grave. 

Man, then, to get knowledge, wisdom or under- 
standing, no matter how wise and exalted he has 
been or may become in this material world, must 
approach the subjective with desires and ambi- 
tions in full accord with the functions of the sub- 

[26] 



Objective and Subjective Functions 

jective mind — the Soul — not with fear and trem- 
bling, not with a purchase price in his hand, not 
with a demand because he thinks he is entitled, 
or it is his right. It must be with clean hands, an 
open heart and mind humbly seeking The Light, 
searching, thinking, acting at all times as dictated 
by consciousness and consciousness is the function 
of the collective thoughts for good or evil as 
stored up in the subjective soul with good or evil 
predominating accordingly. 

If a man's thoughts are mostly evil for a length 
of time, his conscience so becomes, and the "still, 
small voice" for good grows steadily weaker and 
weaker and finally ceases. His conscience has 
then become mostly evil. Good thoughts will 
develop a conscience entirely for good, which will 
speak in thunder tones to its possessor when evil 
approaches. 

Man cannot mingle together, with success, 
things objective and subjective. But he can under- 
stand and know them separately. He cannot 
acquire subjective power and a knowledge of the 
law and use this power for purposes objective, 
that is, to accumulate money for any purpose for 
what he might consider the good of mankind, — 
without disaster. It has been tried in hundreds of 

[27] 



Experimental Psychology 

Instances, but always with disaster to soul and 
body, and a resulting failure of the enterprise. 

Man cannot place the Kingdom of God on a 
commercial basis; he cannot open a debit and 
credit account with Jehovah. 

Man's objective mind is much more developed 
than woman's; woman stands much closer to the 
line of demarkation than does man, and this Is 
according to nature's laws. Were this not so, 
reproduction would cease, and all objective, 
human life come to an end. Because of woman's 
egoism and man's egotism, life continues on never- 
ceasing. We have heretofore described the sub- 
jective as egoistic, boastful, self-centered and 
domineering, and we find this scientifically demon- 
strated In woman's very nature, and it must be 
so because nature requires her to be so. The sub- 
jective cannot be criticized when the objective Is 
even very slightly in abeyance, and woman, 
because of her mental construction, cannot stand 
criticism or argument. It is against her very 
nature. Man, because of his ignorance In this, 
as In many other affairs of life, is continually 
prating about his inability to understand woman's 
mental make-up, and he never will until he dis- 
gorges some of his excessive egotism, which is 

[28] 



Objective and Subjective Functions 

purely artificial on his part, the result of his own 
cultivation and accumulation, wholly false and 
not as in woman, nature's product, because of 
nature's law and Divine wisdom. True, woman, 
because of her egoism, neglects to cultivate objec- 
tive reason, and she is not to be censured too much 
because of this. She is prone to follow her emo- 
tions at the expense of her nervous system, and 
becomes a victim of nerves when she fondly 
believes herself "psychic." This, however, is mis- 
directed effort. Man struts about, brimful of 
egotism, as the lord of creation, without one iota 
of nature's laws to back him up. Dominating, 
criticizing, expounding ignorance, blissfully uncon- 
scious of his own nothingness, a victim of his own 
changeless stupidity, because of lack of what is 
and always should be, namely, objective reason — 
a veritable weather-cock to every wind that blows 
for good or evil. Man without reason, his high- 
est mental function, is an object of pity, and there 
are millions whose reason is almost nil, so little is 
it developed. 

Because of nature's laws, woman will find much 
difficulty in excelling man's efforts. Take the 
practice of law, for example. Woman is sure to 
fail here in her efforts to equal, let alone excel, 

[29] 



Experimental Psychology 

because her subjective mind will not allow her to 
stand punishment in debate or argument in public 
places, and her objective mental acuteness becomes 
confused and confounded. We are aware that 
this view of ours will also be seriously denied and 
decried by the women, but this denial and indig- 
nation will only go to prove our assertions, that 
the subjective mind cannot stand criticism to any 
mild extent. 

Dreams are produced by the subjective mind 
function, while the objective mind is in abeyance, 
such as normal sleep. The subjective mind never 
sleeps. It is symbolically described by the ancients 
by a picture of the All-seeing eye. Dreams are 
instantaneous, and when recollected by the sleeper 
on awaking, occurred during light sleep. Every 
person dreams constantly while asleep, but does 
not recollect the dreams occurring in deep, normal 
sleep. 

Nightmares, so-called, the product of the sub- 
jective, produced by irritation, internal or exter- 
nal, upon the objective body for whose care 
the subjective is responsible, and it is presumed 
to be an effort on the part of the subjective to 
awaken the objective. This is largely speculative, 

[30] 



Objective and Subjective Functions 

and hence has no place in our discourses or experi- 
mentations. 

If man could understand Experimental Psychol- 
ogy sufficiently to be able to apply it scientifically 
to the raising and education of children, primary, 
as well as advanced, what a very different race of 
human beings would inhabit this earth, mentally 
and physically! Those who have but gleaned a 
slight knowledge of this most important science 
in the world, are fully enthused with its marvelous 
possibilities, and are most enthusiastic for the time 
to arrive when man will begin to really and truly 
live. We are also most enthusiastic for such a 
time, for our long experience in public life, the 
routine of the people to do what every one else 
does, to have, if possible, what everybody has, to 
study or read what every one is studying or read- 
ing; to dress as fashion dictates; to follow like 
sheep to the slaughter, without cause or reason, 
convinces one that, that day is far in the distant 
future objectively. True, there are those few 
noble and sacrificial entities who have seen the 
light, realized the greatness and magnitude of the 
cause, who are now, and will, while objective life 
exists for them, bear the taunts, sneers, jibes, lies 
hurled on them by the ignorant and superstitious 

[31] 



Experimental Psychology 

masses, knowing as they do, that they are on the 
real road which leads to contentment and a life of 
happiness, health and objective beauty, because 
the knowledge of the great law enables them to 
work with and not against man here, and in the 
life to come, and that the life to come is as fully 
within his power as the one that he is now experi- 
encing. 

The law of evolution you will realize must, and 
does apply to collective man as a collective mass 
in education and learning as well as in other 
affairs, and Experimental Psychology will in time 
come forth to claim its own, because, being Divine, 
truth must prevail. It will, like other reforms and 
advances, suffer most from its own adherents, and 
the enthusiastic and misguided efforts of its teach- 
ers. This has always been true in the past, and 
we are sure it will be so in the future. Experi- 
mental Psychology is doomed to suffer most 
because of its friends. 

The blood of the propagandist is abroad among 
men, and the very audacity and perfection of the 
science will attract those who are thus constituted, 
who will feel that they have a call to teach or a 
mission to fill among the masses and because of 
the unpreparedness, or real, true understanding 

[32] ^, 



Objective and Subjective Functions 

of the subject, will make huge mistakes and ridicu- 
lous nonsense of the truth, because "Fools rush 
in where angels fear to tread." It was ever thus 
and it ever will be. 



[33] 



II 

DUALITY 

EXPERIMENTAL Psychology— (and no 
word in the English language is so univer- 
sally abused and misused today as Psychology, 
and by those who should know better, if they 
do not) — depends on the duality of mind for a 
hypothesis. That this is an established, proven 
fact, we stand ready to demonstrate by actual 
experiments should the occasion require, and at 
short notice. 

Man has two minds, or one mind with two sep- 
arate and distinct functions. We classify these 
two sets of functions into objective and subjective. 
The objective mind functions exclusively through 
the media of the five physical senses. 

The subjective mind finds expression also 
through the physical sense, and also has functions 
which are of no objective earthly use to the objec- 
tive body which it occupies during the objective 
life. 

And as nature does not operate heedlessly, but 

[34] 



Duality 

because of and according to law, we insist that 
these extra subjective functions, which are of no 
earthly use, convince us that the subjective is a 
part of the Divine first cause. 

The objective mind, we hold, depends for func- 
tions on the quality and quantity of the gray matter 
composing the brain; that its functions entirely 
cease when man is asleep or unconscious, and that 
the body is then entirely under the control of the 
subjective mind. 

Man possesses the ability to place the objective 
mind, knowingly or unknowingly. In a condition 
of abeyance differing In degree from the very 
slightest, in a waking state, to deep lethargy. And 
this condition we recognize as abnormal, because 
the objective, being in abeyance, reason, the high- 
est objective function, is powerless to function 
normally. 

The objective mind being potentlonalized mat- 
ter or material, ceases to function when the body 
is deserted by the subjective mind, and death 
ensues. That the body then becomes a mass of 
static energy, that decomposition occurs, that new 
combinations of molecular or dynamic energy are 
formed, are all according to law. Not one atom 
or molecule of force or energy Is lost or destroyed. 

[35] 



Experimental Psychology 

We hear the remark frequently, "Matter does 
not exist", or "This is purely material", as though 
the observer were fully conversant with matter, 
and really knew what matter is. He forgets, if 
he ever knew, that there is something in matter 
that forever eludes him. A combination of earth, 
air, seeds, moisture and sunshine will produce the 
rosebush, with bloom and perfume, proving that 
the subjective intelligence in the rosebush needs 
this combination to manifest objective life. The 
subjective is present in all objective manifestation, 
or the stone would have no cohesion; the acorn 
would not produce the oak, and the tree would 
not find expression in type, as trees do, though 
differing, as man, in form. 

That all inaminate objects possess a subjective 
intelligence or soul, if we may so express it, is 
without question or doubt. That inanimate ob- 
jects are without objective mind, or if you so pre- 
fer to call it, organic consciousness, is also without 
question. It is not sufficient to dismiss this by 
calling it germ power or germ selection. 

The objective mind does not possess the power 
of healing the body and can play no part in that 
function without the assistance of the subjective, 
which it must call into special action by repeated 

[36] 



Duality 

and insistent calls. Then, and then only, will 
assistance be rendered, when the assistance desired 
is not outside the functions of the subjective. 

The objective mind and subjective mind are in 
harmonious accord in normal man, according to 
nature's laws, and will not trespass on each other's 
functions, without great stress, and when they do, 
abnormality begins, even though it be temporary, 
and may never occur again without objective acci- 
dent. Should it continue, insanity will ensue. 

Psychic Science is daily proving all this for the 
betterment and advancement of humanity, and 
thinking people will not confuse the word science 
with what is loosely called — "materialism" — 
which is understood by no one, even those who 
use the term. 

Those who wish to study and become proficient 
in Experimental Psychology, are advised that they 
must begin the study by learning for themselves 
the functions of each mind — that is, the objective 
and the subjective. It will never be sufficient to 
read that this is a function of the objective, or 
that a function of the subjective. They must know 
and understand each for themselves, for it is pos- 
sible they will discover functions of each that are 
not mentioned in books, and the interlacing of 

[37] 



Experimental Psychology 

each will probably astonish them and convince 
them that the half has not been told. 

Know then that man has two minds, or two 
minds have man; that man's body is dual, that 
is voluntary (objective) and involuntary (sub- 
jective) ; that every atom is dual, which explains 
the love and hate of the atoms; that we find this 
duality in everything that is called life, energy 
and substance. 

Verily, Experimental Psychology is in its in- 
fancy. There is yet much to discover. 

We have called your attention to the fact of 
duality of mind and have laid much stress on the 
truth thereof. Let us now speak to some little 
extent of objective duality throughout all visible 
nature. The electron, the smallest part of matter, 
a collection of which constitutes the atom, we find 
to be a duality, consisting of a collection of ions 
which are negative in reaction, encapsulated in a 
sheath of positive electricity. As we proceed up- 
wards by induction, we next come to the atom, 
which we find to be also positive or negative, the 
same thing also existing with the molecule, and 
this positive and negative may be traced upwards 
through all so-called matter, all force and energy. 
This positive and negative accounts for the attrac- 

[38] 



Duality 

tlon and repulsion of the atoms and produces 
chemical incompatibles in certain mixtures. 

It is a well known law of electricity that likes 
repel and opposites attract; that Is, two positives 
brought together repel each other. Two nega- 
tives will do likewise. This is a law of all living 
substance, and many supposedly dead things are 
now known to be alive, though in a state of static. 
This duality may be traced from monads up to 
man, which we claim to be the highest type of 
collective organized life. This duality exists as 
male and female in all life. Man In his dense 
ignorance has made this duality a form of wor- 
ship. We have only to refer you to the old Phallc 
worship. This alleged mystery of sex seems to 
fascinate some erotomaniac writers of the present 
day, as witness the sex problems and sex plays — 
ad nauseam. 

The laws governing life production in any form 
are absolute and unchangeable — all the laws of 
Moses or any other man to the present hour not- 
withstanding. If this be true — and we know that 
it is — It places an anthropomorphic God in the 
position of breaking his own laws, because life 
will be produced if the conditions of duality are 

[39] 



Experimental Psychology 

present, in spite of all man-made, Mosaic or other 
commandments. 

The subjective in the human male is the same 
as in the human female. The great differences 
occur in the objectives, and all these nauseous 
doses of positive male and negative female are 
simply ignorance of nature's laws extending 
throughout all and every living substance. This 
supposition is carried so far so as to become a 
sort of fetish as "a very negative person", a "pos- 
itive individual", an excuse for some dereliction 
of personality. Negative is used to express the 
abstract idea of weakness or unstableness, and 
positive, jthe exact opposite, a supposition un- 
tenable in science, for a negative energy, a force, 
is as powerful as a positive. 

Then let man forget all this sex flub-dub and 
deal with concrete facts. The entire sex problem, 
handled as a sort of religious speculation, is on 
a par with many other erotomaniacal fancies and 
desires and is evidence of an unbalanced objective 
and subjective condition. But all rational think- 
ing beings will understand their true position and 
condition in human society. Science can recognize 
no laws which are against the truth. All social 
laws — and social laws are absolutely necessary 

[40] 



Duality 

for man's betterment here on earth — which are 
in harmony even partially with nature's laws, 
show a stability, not fully understood by unobserv- 
ing humanity at large. 

By careful reading of history you will discover 
that certain historical personages in the dim and 
distant past seem to have been in a small measure 
suspicious of the fact that man was in possession 
of a dual mind. This impetus seems to have 
slowly percolated through objective reason down 
to the eighteenth century when the full import of 
this scientific fact became fully demonstrable. And 
it is entirely due to occidental Investigators — that 
we are thus indebted. As we gather this Informa- 
tion it would seem that credit for the earlier work 
along this line is due to Dr. Hamilton, a cele- 
brated insanity expert, and Dr. Brown Sequard, 
the noted Physiologist. The experiments and 
studies were further augmented by the Investiga- 
tions and experiments conducted along a very dif- 
ferent line by Dr. Llebault, the noted Experi- 
mental Psychologist of France, aided and assisted 
by his pupil and co-laborer. Dr. Bernheim. Fol- 
lowing the great discoveries and advances made 
by these earnest and scientific investigators, but 
at a somewhat later period, appears on the scene 

[41] 



Experimental Psychology 

the late Thomson Jay Hudson, from whose writ- 
ings we have frequently quoted, with his work 
entitled "The Law of Psychic Phenomena", in 
which he so beautifully adapts and harmonizes the 
labors and investigations of Hamilton, Brown, 
Sequard, Liebault, Bernheim and many others 
whose writings were apparently as far divergent 
as the north and the south pole. 

With Hudson's observation and reasoning 
power, it would seem that to him we are indebted 
for bringing order out of chaos and placing Ex- 
perimental Psychology before the public in a clear 
and lucid manner, though it is true that others 
were deeply engaged in the same work before the 
publication of his work. The duality of mind is, 
then, the anchor which holds the good ship Ex- 
perimental Psychology safe in the harbor of 
science. 

We have endeavored to place before our read- 
ers this duality and to describe as fully as we might 
the different functions of the objective and sub- 
jective minds which compose this duality. But 
let us here state most emphatically that to gain a 
real working knowledge of Experimental Psychol- 
ogy, if such a knowledge is desirable, the reader 
will be compelled to make an intensive study and 

[42] 



Duality 

classification of the objective and subjective func- 
tions for himself. This is imperative, as we have 
so often insisted on personal work and investiga- 
tions. 

We accept as true this duality of mind, and we 
have made our experiments and investigations 
upon this hypothesis, and the more we study and 
experiment the more positive we become in our 
conviction. We have claimed that the line of 
demarkation or separation was plain between the 
objective functions and those of the subjective, and 
gave as our reason actual experiments. Let us 
state here and now that all our claims are sup- 
ported and sustained by actual experiments cover- 
ing years of time for each claim put forth in this 
treatise, a period covering about forty years of 
intensive effort, with a preparatory training free- 
ing us from the usual amount of human credulity. 

Accordingly, man has a soul, demonstrating by 
actual experiments the perfection of the subjective 
mind's perfect memory, and we claim Divinity 
alone can be perfect. Now as the objective mind 
also has a memory of its own and in most cases 
sufficient, if given a chance, for all objective life's 
purposes, why this perfection of memory in the 
subjective? To this our answer must be that it 

[43] 



Experimental Psychology 

simply proves that the subjective is a ray of the 
All-Life, manifesting, in a very small degree, to 
man's objective observation and reason, its divine 
attributes. 

That the objective functions were all purely 
intellectual and free from every emotion, and 
reason, when allowed, dominating every other 
objective function, finding expression by induction, 
deduction, analysis and synthesis, and that the 
subjective was void of the power to reason by in- 
duction, that is, it so appeared; yet we are not 
fully satisfied, because we can see no reason for 
Divinity to so function, because Divinity is of 
itself all reason; then why the necessity to func- 
tion except by deduction? Why should Divinity 
start an inquiry? 

The great function, however, appears to us — 
if we may be allowed to use the term — as intui- 
tion, and we will define this as the power of in- 
stantaneous knowledge, understanding and wis- 
dom. We have endeavored to make this clear 
under another caption, and we advise its careful 
study in order to get the intended explanation and 
viewpoint. Let us give an example of what we 
conceive to be the real intuition. 

Paul Morphy, at one time the champion chess 

[44] 



Duality 

player, we are told by those who knew him In- 
timately, when questioned as to why he made cer- 
tain moves, and if he saw the results of the moves 
in advance, always replied that he did not, and 
the reason for some of the plays was not apparent 
to himself, and unfathomable at the time to expert 
chess players watching the game, yet the wisdom 
of the moves soon became apparent in defeat of 
his antagonist. We know this function will re- 
spond to cultivation. 

Reproduction is, as we have learned, the strong- 
est subjective function, and this must be so because 
without it all life on this planet would cease, and 
evolution become a dead letter. Life, from the 
lowest moss to man, is the greatest expression or 
manifestation of the supreme All-Life. We have 
endeavored to explain a little .^about vibration 
elsewhere. We have stated that everything, every- 
where, was constantly changing, nothing in re- 
pose, because in life we call this death. Yet, this 
is simply decay and reorganiaztion, and new com- 
binations, ceaselessly changing. Reproduction, 
then, is a fundamental law of the one great and 
only cause. 

Protection of the living body, then, becomes 
of necessity a close associate of reproduction. To 

[45] 



Experimental Psychology 

nourish, develop and protect the body, in which 
the subjective is a tenant, becomes paramount and 
a simple compliance with the law. This is obvious. 
Subjective memory has been sufficiently dwelt on 
and we will pass to considering other functions. 
Summing up the great functions, or, as we pre- 
fer to call them, the dominant functions of the 
subjective, we can readily understand how foolish 
it would be for man to try to live a subjective life 
without the aid and control of the objective, with 
its intellectuality and reason. At best, man has 
none too much reason, and when reason deserts 
her objective throne entirely, insanity is there. 
Then, as we study, we soon learn that this must 
be true, because of the true wisdom in all of 
nature's laws. When man forgets much, very 
much of his egotistic supremacy, studies and learns 
these laws, with the sole determination and desire 
to comply with these laws, according to his success 
will peace, harmony and good-will begin to reign 
in his objective bodily life, here and now on this 
earth. No need to be a victim longer of ignor- 
ance, mental and bodily discord; no need to sim- 
ply lead an existence; no need to be a failure In 
this objective life in any honorable occupation, 
because you will be leading the true life and plac- 

[46] 



Duality 

ing yourself In harmony with the Infinite. Foolish 
man tries to set aside and defy these laws, and 
thus meets disaster, failure, discord and bodily ills 
which tear down, and become slowly destructive 
instead of constructive, when construction in every 
detail is his Divine heritage. 

There are thousands of illustrative maxims to 
be found in all sacred and philosophic history, 
applicable to these laws, and, when viewed under 
the guidance of Experimental Psychology, become 
vital and living truths never before understood or 
realized. The Sermon on the Mount is ignored 
by multitudes of people calling themselves Chris- 
tians, because it strikes everlastingly at the greatest 
human curse, man's devil Incarnate, Selfishness. 
We have listened to them proudly disclaim that to 
observe or comply would destroy man's objective. 
It was entirely theoretical and absolutely imprac- 
tical, and a mass of other condemnations equally 
preposterous and ridiculous, when the truth is the 
exact opposite to the student of Experimental 
Psychology, because he knows or soon knows the 
great Law therein exemplified, and becomes one 
therewith. No use to prate to them about the 
coming of the millennium In the dim and distant 
future because they know that the millennium is 

[47] 



Experimental Psychology 

here, now, and within man's objective personality. 
We are fully aware that there are those who will 
scoff, laugh and deride, but why give them atten- 
tion? Have they not always existed? Will they 
not always exist, a product of their own undevel- 
oped and misguided mentality? Pope struck a 
thunderous tone when he exclaimed, "Man, know 
thyself", but how few there are who have ears to 
hear. For it is written — "Having ears, they hear 
not", and this is as true today as it was in far away 
Judea, nineteen hundred years ago. We wish that 
our readers would once again read over The Ser- 
mon on the Mount, applying the lessons learned in 
studying Experimental Psychology ; perhaps a new 
and better understanding will be recognized. Read 
also other philosophies and teachings and apply 
the same to them. We are sure you will greatly 
profit in truth and wisdom, and that you will begin 
to grasp the beauty and wondrous perfection of 
the working of the cause, laws and orderly prog- 
ress of nature, through and by nature's God. 

You are to fully understand, then, that Experi- 
mental Psychology does not countenance or ap- 
prove of the cultivation and domination of the 
subjective mind, over that of the objective mind. 
We are compelled by scientific investigation, en- 

[48] 



Duality 

forced by experimentations, to consider man as 
a dual individual, and to assert that a real normal 
man has this duality, to at least a certain har- 
monious accord. This is the great law of man's 
existence, that objective reason should control sub- 
jective desires, while the subjective is fettered by 
bodily existence, and that all teachings to the con- 
trary are false, visionary and absolutely detri- 
mental to man's harmonious existence. A well 
cultivated and developed objective mind will fur- 
nish the correct subjective mental pabulum, pro- 
vided the objective is not warped or perverted, 
and it is very easy to travel objectively along the 
wrong path. Worldly desires, if given the wrong 
inclination, though very feeble in the young are 
rapidly seized and appropriated because of wrong 
example, wrong precept, wrong encouragement, 
wrong and false viewpoints, and in a very short 
while, long before the young have reached puberty, 
have so crystalized and found lodgment in their 
subjective souls as to start them on their objective 
journey along life's pathway with a brood of foul 
and fearsome thoughts which are certain to destroy 
and maim all objective and subjective truths, un- 
less they are recognized and changed very early 

[49] 



Experimental Psychology 

in the objective life. Justice can and will duly 
prevail in this existence and the one to come. 

Then if what we claim and have written be true, 
and we once again insist that they are, how abso- 
lutely necessary is it for us all to live a life of 
truth, a life of justice and righteousness, a life of 
atonement with the laws of nature's God, made 
manifest in everything visible and invisible or 
recognizable by all the powers latent in man's 
objective mental and bodily personality, realizing, 
as we must, that we are absolutely a free-will 
personality, the sole cause of our business success 
or failure, the sole cause of our mentality or non- 
mentality, the sole cause of our progress or retro- 
gression — for nature /does not stand still — the 
sole cause of our sickness, distress and all bodily 
discomfort. Let us seek to realize that the Great 
One has placed us here and endowed each and 
every one of us with all the functions and power 
that are possibly necessary for us to use; to give 
us perfect earthly peace and harmony while we 
are here leading our objective existence, and that 
all teaching or preaching which tell us that peace 
or happiness cannot be ours until dissolution, are 
false and unsound to the very core, and an insult- 
ing doubt to the Divine Cause of our existence, 

[50] 



Duality 

because He does all and everything well. No 
mistakes can ever be made or ever will be made — 
but because of man's ignorance, doubt and suspi- 
cion, because of his following after illusions and 
shadows that lead along the path, which is broad 
and well illuminated even during the night-time, 
it leads to perdition, hell, if you please, here, now, 
today, and prepares the soul for destruction in- 
stead of immortality, which are to be his by the 
simple efforts of his will. 

Humanity, from the very beginning of recorded 
time, started on the wrong branch of the road be- 
cause of enforced theology or priest-craft, wrongly 
designated as religion, and because of wrong con- 
ception, wrong desires, or, in other words, ob- 
jective selfishness, man's craving for power and 
dominion over all earthly things; and, because of 
the subjective function, inherent desire for eternal 
life manifesting through man's emotions, objective 
selfishness took advantage to rule and govern not 
only his objective existence here on earth, but ex- 
tended this power to the life to come, condemning 
or forgiving as the whim of the priest fancied, or 
his broken rules and regulations might demand as 
a penalty. 

In spite of this load, man has progressed be- 

[51] 



Experimental Psychology 

cause of evolution, and the enlightenment fur- 
nished by science; and it will so continue because 
truth must prevail ; and all the ranting, prophesy- 
ing and absolution dangled before human faces 
and desires will slowly take its rightful place, and 
the darkest page in human history will become a 
hideous, and soon forgotten nightmare. It will 
be claimed, we are aware, that because of man's 
ignorance and state of savagery such control, even 
though but partial, was necessary, and because of 
this necessity it became the only law that could 
restrain this brutality and savagery, through fear 
because of the horrors depicted for them in the 
future life. This does not appear, however, to be 
much if any proof, as witness in the last four 
years of the most horrible war the world ever 
saw, and during which the most inhuman, fiendish 
astrocities were almost hourly committed. 

After two thousand years of attempting to teach 
and inculcate the teachings of Jesus of Nazareth, 
that such a war could occur proves to us that His 
teachings are falsely interpreted and practiced, 
and, because of this false and perverted course, 
they must surely fail ; and they are slowly failing. 
Look around you, you cannot but observe the con- 
stant change in spite of the continued shifting and 

[52] 



Duality 

excuses constantly drummed up to explain the 
supposed cause. Plenary inspirations, prescrip- 
tive authority and dogmatic theology are doomed. 

Experimental Psychology, understood and ex- 
emplified, would teach the child and youth truths, 
and because of the law would compel obedience 
to and a love of all things, thoughts and acts that 
are right, honest and good. Our homes for in- 
corrigibles would be vacant, our prison's occupants 
reduced two-thirds of the present numbers and 
the lawyer's occupation reduced to drawing title 
deeds. Somewhat visionary, perhaps you will de- 
clare, and you are doubtless right, because it would 
require several generations of such teaching to 
even make an impression. This we are free to 
admit, because our schools, pulpits and our home 
training would have to be very, very different. 
However, it does no harm for us to visualize 
coming humanity. Picture Utopia, as we sincerely 
hope it will be when man has learned to know 
himself and his real, true place in the cosmos. 

But Utopia will never arrive to objective man 
by cultivating the subjective mind sensations at the 
expense of the objective, because such cultivation 
is against the great laws of nature; it cannot be. 
Man's duality must be understood and complied 

[53] 



Experimental Psychology 

with; a proper synchronization is law. Subjective 
mind must be held with objective reason, and to 
get a greater subjectivity, reason must be culti- 
vated and reason will be cultivated if but allowed 
to expand and develop by action of the will. 

As the objective body grows weak In strength or 
vitality, subjective mind grows steadily stronger, 
hence in the body feeble or erotic, we find it usual- 
ly very strong, and when the moment of dissolu- 
tion Is at hand, it takes full control while the 
objective mind ceases to function. We are not 
aware of our entrance Into this objective exist- 
ence; neither will we be aware of our exact de- 
parture so far as physical pain or distress is con- 
cerned. On the contrary, in many Instances a 
condition of ecstasy Is present which Psychological 
students fully understand. 

In our many years of Investigation and experi- 
mentation, we have met hundreds of teachers of 
what they were pleased to call wisdom and truth, 
but who were simply looking for personal ob- 
jective advantages. We can count on our fingers, 
and have fingers left, all those who were really 
and truly out of the selfish throng. They, as a 
rule, were widely read In occult lore, beheved 
much In all they read, and were fully convinced 

[54] 



Duality 

that nature's laws were made to be broken just 
the same as man-made laws, and they were going 
to break them as soon as possible. They did not 
know anything about objective mind functions or 
subjective mind functions, and cared less. Others, 
according to the books, had accomplished marvel- 
ous things, and they were going to do so, and we 
have succeeded in getting ourselves everlastingly 
disliked by pointing out to those deluded people 
the impossibility of the task. And when we inti- 
mated that what they sought might never have 
occurred in truth and was but an illusion, ana- 
thema was ours. What if science pointed out the 
impossibility and untruthfulness of such state- 
ments, well so much the worse for science, because 
science did not amount to anything, anyway. Was 
the information not vouched for by thousands of 
reliable witnesses and was it not printed in a book? 
Could all these witnesses be deceived, and the 
book wrong? Perish the thought! Let us add 
that they are reading and searching still and re- 
fuse to be comforted. 

Psychic power, then, becomes a very dangerous 
plaything because no real psychic phenomena ever 
occurs, except under abnormal physical and men- 
tal conditions, and the constant production of 

[55] 



Experimental Psychology 

abnormal physical and mental conditions can have 
but one termination — physical and mental disaster. 
Hence the psychic power of the subjective mind 
(Telepathy being constantly employed) can, be- 
cause of ignorance, but wreck the psychic. What 
good will such use be to humanity at large, what 
good has it accomplished so far? Has it pointed 
out the way to a better and nobler objective life? 
Has it ever, or will it ever point the way to ob- 
jective bodily culture and draw man away from 
the ignorance and superstition of the middle ages? 
What if science has produced all the marvelous 
inventions which aid man's objective earthly exist- 
ence? What if science can demonstrate that man 
has a soul, when for thousands of years the The- 
ologists could only guess? They were absolutely 
unable to say "we know", and tell the truth. And 
this applies especially to the Christian religion, 
because there is but one other religion on earth 
whose adherents are so far away in practice and 
teachings from their founder as the so-called 
Christians. There are few exceptions to this state- 
ment, but collectively this will hold good. Christ's 
example and teachings are diametrically the oppo- 
site of the exemplification and practices of the 
Christian world today. And this cannot be said 

[56] 



Duality 

of but one other religious system on earth today. 
There are no others that have left the trail of 
bloodshed, persecution and crimes, all in the sacred 
name of Him, who, of all religious founders, 
taught peace on earth, good will to men, and to 
love your neighbor as yourself. Is it any wonder 
that the churches are filled with empty benches 
and the ministry composed of vacant intellects? 
Is it any wonder, we, outside the pale of organized 
church effort, exclaim, "By their fruits ye shall 
know them", and with all this evidence before us, 
shall we deny science and give rule to the emo- 
tions ? 

We hear much about love ruling the world, 
and we look in vain for evidence, because we know 
that love, as understood, is the product of the 
emotions and selfish in the extreme. Because love 
cannot exist unless there is a possibility of recipro- 
cation. Sex love is absolutely selfish, and desires 
only objective possession, as witness the cruel 
murders of each other because of lost or never 
acquired affection. Therefore, to attribute to 
Diety this play of the emotions, is to our way of 
understanding puerile indeed. 

We plead, therefore, a greater knowledge, a 
greater confidence, a greater adoration, a greater 

[57] 



Experimental Psychology 

faith, and all coming from within man's own In- 
dividuality; then without our aid and advice to 
Him, we will truly know that "He doeth all things 
well". 

We are advised in the study of things occult 
that we should understand and practice mental 
concentration, but no rules or methods are placed 
before us, and Experimental Psychology teaches 
us that real mental concentration produces a con- 
dition of objective abeyance. Reason is partially 
dethroned, and subjective mind is given full fancy 
to elaborate and expound the objective concen- 
trated upon. If this does not occur, true concen- 
tration has not occurred, otherwise the participant 
is under a delusion and has been occupied only 
with an effort of will. Yet this is to be com- 
mended, because, if persisted in, a cure of mind 
wandering will result, a condition highly desir- 
able to thousands of people. 



[58] 



Ill 

THOUGHTS AND CONCENTRATION 



<'<'fT^HOUGHTS are things" Is a very com- 
X mon remark heard in every strata of 
human association, and made in almost every 
instance without meaning and without under- 
standing. The why and wherefore never seem 
to occur to those making the comment or to those 
to whom the comment Is addressed. It would 
seem that the effort required to solve the riddle 
would be greater than to search out the reason, if 
any there be, and as mankind Is prone to go the 
way of the least resistance, the assertion is ac- 
cepted for what It Is worth, and usually it Is worth 
nothing to the one commenting or to those listen- 
ing. 

If thoughts are things, surely this is very Im- 
portant, and at least some effort, some attempt 
should be made to understand the truth or falsity 
of the remark. Those who have given the ques- 
tion time, attention and careful Investigation along 
the lines of Experimental Psychology, are con- 

[59] 



Experimental Psychology 

vinced of its verity. They have at least convinced 
themselves that it is true, and are of the opinion 
that the results of such experiments are of suffi- 
cient evidence to convince others. 

For example: A well educated and trained 
precipient, being in a complete subjective condi- 
tion, was asked to relate every thought and act 
during the first five years of his life, and for 
three hours' time the minutia of detail was simply 
astounding to those privileged to be present; and 
among those were the parents of the sensitive, 
who were able to confirm many of the childhood 
incidents long forgotten by themselves. 

These experiments were conducted for a period 
of time along these same lines and brought down 
to a more recent period to a time when the sensi- 
tive was engaged in business affairs of considerable 
moment. Business contracts were enumerated in 
perfect detail, even the exact wording of long, 
legal documents was gone into with the exact legal 
phraseology. Not an error was made, though the 
document had not been read over for a number 
of years, and was rescued from its place of secur- 
ity to verify the truth of the experiment. The 
exactness and minutia of detail were more than 

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Thoughts and Concentration 

convincing to some of those present, and astound- 
ing to some others. 

Experiments with other sensitives were con- 
ducted along similar lines with the same object 
in view, with like satisfactory results, and all were 
conducted with the utmost sincerity of purpose, 
and only such subjects were chosen as were deemed 
capable of the most exact and perfect proof, such 
as documentary evidence, etc. It would appear 
that those who affirm, have some proof on their 
side to say the least, that "Thoughts are things". 
This being true, we have at least some good 
reasons in claiming that the subjective mind-intel- 
ligence, as stated by Hudson, is "the storehouse 
of memory", that it retains in perfect record every 
word, every act, every thought, good, bad and in- 
different, occurring during objective existence, 
from the cradle to the grave; and that we are 
justified in our conclusions until some one can in 
a satisfactory manner produce proof, as fully ex- 
act and convincing to the contrary. Until such 
proof is produced, we shall hold steadily to our 
position. We shall remain fully convinced that 
the subjective mind is an entity, and carries with 
it when it takes flight from its objective habitation 
to the great beyond, all and everything that con- 

[61] 



Experimental Psychology 

stituted our individuality and personality, good 
and evil, according to the acts and deeds done 
while working out our objective life here on Earth. 

There are those who will read this treatise, and 
because of a lack of understanding of the law and 
basic principle thereof, will proceed to make it a 
fad. They will approach the subject of "Thoughts 
are Things" with fear and trembling. We can 
hear them saying to themselves that if every 
thought and act, good, bad and indifferent is 
registered permanently in the subjective or soul 
for eternity, it will certainly behoove them to go 
slowly and carefully. This is true only to a cer- 
tain extent. It is true, that every thought is so 
registered that trivial thoughts have no especial 
bearing on the future life except to classify it as 
disappointment to nature's desires. It is only the 
long and continued acts and thoughts for good 
or for evil that really make the soul for eternity. 
We believe that only the good thoughts and acts 
of this objective life are perpetuated in the life 
to come, and according to continuity thereof. 

We are positive in our belief that the foul and 
evil existing in the soul because of the objective 
life here lived will be destroyed. We take no 
stock in the doctrine of perpetual punishment, in 

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Thoughts and Concentration 

a material hell of fire and brimstone. We cannot 
conceive of such a combination of a material fire 
with that of a spiritual soul, but we can fully 
realize that because of the subjective or soul's 
perfect memory — and that we have and can dem- 
onstrate — it would certainly be hell fire and brim- 
stone and much more for some of us to be con- 
stantly compelled to remember vividly our dark 
and vicious deeds done on this earth. If, as we 
believe, the vicious part of the soul in some, and 
the totally depraved will be destroyed, we cannot 
conceive of the Supreme All destroying in toto any 
part of a soul not foul and loathsome. We are 
prepared to proceed so far as to say that we are 
fully convinced ourselves that man's soul can be 
and is destroyed by man's own thoughts. We be- 
lieve that man can, by repeated thoughts and de- 
nials of a future existence during objective life 
here, cause this very thing to occur, and in this 
way actually destroy his own soul. We have the 
strongest of reasons for stating this, and are con- 
vinced that those who will give the matter some 
serious and intelligent study through the aid of 
Experimental Psychology and the great laws which 
it unfolds and proves to mankind, as we say if 
they do this, will fully agree with our position on 

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Experimental Psychology 

this tremendously Important subject. Let us re- 
peat, then, that trivial and transient thoughts can- 
not make a character of any import but a trivial 
one. Repeated thoughts and actions go to make 
up a man for what he is, honest or dishonest, a 
liar or a thief, false or true, crooked or straight. 
The summing up of the column of life speaks for 
him the truth to all the world and no one that 
knows him is at all deceived, aside from himself. 
His wrong deeds and methods of life have become 
automatic, a real and dominant part of his per- 
sonality. 

If this be true in this objective life, and we hold 
that it is, we can readily believe that the subjective 
will act in much the same way, and as we have 
heretofore said, we possess much proof of this 
assumption, perhaps more than we should state 
when we are dealing with facts instead of beliefs 
or speculations. 

The subjective mind of the individual receives 
instructions In a majority of instances from its 
objective mind, and reason is supposed to govern 
such instructions In most all normal conditions of 
the objective body. If reason, because of non- 
development or organic inferiority, gives Imper- 
fect or faulty instructions to the subjective, It, 

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Thoughts and Concentration 

being an entity, and because of the law, receiving 
such faulty advice or instructions, acts accord- 
ingly and without question. Selfishness of objective, 
which is the false self, then is poured over Into 
the subjective, which is the true self, and develops 
and grows Into a personality which will entirely 
destroy the soul of the individual for the present 
and certainly in eternity. 

Selfishness, therefore, is a function of our ob- 
jective mind primarily, and so are many other 
abstract Ideas, but It becomes secondary and sub- 
jective, because of faulty reason, man's ignorance, 
inordinate egotism and love of objective, worldly, 
so-called pleasures. Thus man, in all instances, 
becomes the destroyer of his earthly happiness 
and here again he attributes all his sorrows and 
woes to everything under the sun but the right 
thing — himself. 

Perhaps you would grow black In the face with 
the effort were you to try to convince the average 
man of the truth. We assure you this has occurred 
to us, and we can see no reason why you should 
not suffer the same fate. There are very many 
functions which interlace and are fully explana- 
tory when properly analyzed by the reader for 
himself. Experimental Psychology requires much 

[65] 



Experimental Psychology 

study, employing all our objective reasoning of 
induction, deduction, analysis and synthesis, or 
we become mired in a labyrinth of mere denials 
or affirmations. 

We are constantly listening to or reading about 
concentration. Webster defines concentration as 
"the act of bringing nearer together" — "compres- 
sion into a narrow space." 

It, therefore, means inclusion and exclusion. To 
concentrate, we must of necessity begin by exclud- 
ing something extraneous to the subject. When 
we have accomplished this to our satisfaction, 
wholly or in part, we must then begin the act of 
inclusion: we must bring that which we have left 
over from our work of exclusion, closer together 
or into a narrower space ; and to do this effectively, 
we must once again use exclusion, and we must 
push this to the furtherest extent possible. When 
we have thus finished, we are to take the remain- 
der and act on this by inclusion. This you will 
undoubtedly understand and you will be correct 
according to the universal understanding. But, 
psychologically, you would be wrong. In the first 
instance, you would be using objective reason by 
induction and deduction, and that would be all, 
nothing more. Perhaps you might fancy that by 

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Thoughts and Concentration 

this process you were becoming a Psychic. In 
truth, if you finish your concentrative act with in- 
clusion, you will never touch the true psychic part 
at all. You would, by studiously repeating this 
act of so-called concentration, be cultivating your 
objective reason, a very worthy act indeed, and 
one that can only result in your ultimate good. If 
you can and will finish the concentrative act, by 
exclusion — that is, absolutely at last exclude all 
other extraneous and floating thoughts, and hold- 
ing fast to the one final sum of your previous in- 
clusive and exclusive act, you will then be mentally 
in a true, concentrative condition. This is the 
only one and true condition — there is none other. 

The act of concentration, then, is purely reason, 
and therefore objective up to the final analysis of 
using inclusion or exclusion. If you finish, as we 
have said, with inclusion, it remains simply ob- 
jective reason, nothing more or less. If you 
choose exclusion, and really accomplish the act, it 
then becomes subjective, and the objective reason 
is then suspended wholly, or in part, and the pro- 
cesses of subjectivity appear in rapid succession. 

This is true concentration, and is never under- 
stood or employed by those teaching the act of 
"holding the thought" — entering the silence as 

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Experimental Psychology 

they so fondly term it; when the truth is extrane- 
ous, thoughts are chasing through their objective 
minds in a perfect stream, thoughts having abso- 
lutely no bearing or connection with the subject 
given on which they are expected to concentrate. 
Such an act is not even developing reason, but a 
simple form of self-deception, which panders to 
their emotions. 

To really and truly concentrate, you must reach 
the subjective very strongly, and unless you do 
you are acting purely objectively, and reason is 
functioning. Nature holds a court in which reason 
is the judge of your acts before placing them on 
permanent record in our subjective intelligence 
or soul. From the ruling of that court there is 
no appeal. 



[68] 



IV 
REASON AND WILL 

THE objective mind finds expression through 
the media of the five physical senses, and 
through its operation our daily vocation is 
mapped out and all acts controlled. From child- 
hood to the grave, man is the product of his own 
thoughts, objectively speaking, when dealing with 
objective things of this earthly planet. 

All education is produced by objective think- 
ing, and a desire to learn comes only to those who 
will — Will, being a function of the objective mind. 
No one, without an objective education, can by the 
development of the subjective alone, become a 
great poet, artist or orator. The only means by 
which the objective can comprehend time is by 
the use of the five physical senses. It is supposed 
by eminent physiologists that each new thought 
produces in the brain of man a new cell. This 
may be true. Who is prepared to deny? It is 
the outgrowth of our very existence and is of the 
earth, earthy. 

[69] 



Experimental Psychology 

The objective mind, then, is controlled by its 
highest function, namely Reason — for normal 
man cannot be controlled against his reason, his 
education, or the evidence of his five physical 
senses. To millions of men there is nothing in 
existence that does not exist to reason, education 
or the physical senses. Nothing exists that is not 
provable objectively; it must stand revealed to his 
five senses to receive the slightest consideration. 
Man's undeveloped reason, and reason is develop- 
able, does not inform him that the most powerful 
forces of nature are not recognizable to the five 
physical senses: for example, a high frequency 
electrical current of one million volts, and an 
alteration of ten thousand is not demonstrable 
to the senses for quite a period of time, and we 
have listened to hundreds of intelligent beings 
positively declare that no electricity was present. 

Man, led only by the average cultivated ob- 
jective mind, is a very dogmatic personality and, 
because of his density, is always ready to affirm 
or deny and to pass along the opinions of others 
as those of his own. Verily it is a wise man who 
can willingly say: "I do not know." 

Will is mind force. Its mainspring is ambition 
and desire. It becomes weak or strong propor- 

[70] 



Reason and Will 

tionately, and a person's ability to attain or accom- 
plish a particular end is according to his strength 
of will to do it. Of course his objective bodily 
assistance is a very important asset — therefore, 
without will, man accomplishes nothing. Man 
must will to retain his distinctive personality, and 
he, alone, has the power to do it. 

The strongest desire of the human soul is to 
continue to live after death as an individual, and 
any other existence is unthinkable to millions of 
occidental minds. That the will power can and 
should be cultivated is beyond dispute. If man 
but tries systematically and continuously, aston- 
ishing results will be produced and because of 
lack of will, man becomes the jetsom and flotsom 
of human society. Because of will, man raises 
himself from all his retarding environment and 
steps forth in the image of his Maker. Because 
of lack of will, man is not successful in business. 
Because of lack of will, man retrogrades, descends 
and is lost. Lack of will, pushed along by absence 
of desire, makes man become, in the language of 
the street, a "has-been". Because of lack of will, 
man becomes a useless nonentity in the world's 
objective struggle for supremacy. Because of 
wrong precept and example, our youths of both 

[71] 



Experimental Psychology 

sexes fill our detention homes and reformatories. 
Because of perverted will and desire, man be- 
comes a criminal, a thief. Because of will rightly 
employed, the criminal reforms. Because of will, 
rightly employed, a man of obscure origin be- 
comes famous. The will is constantly producing 
Lincolns and Franklins. 

Experimental Psychology teaches and proves 
that all things, beneficial to man, can and will be 
attained by right thoughts and acts ; that only dis- 
aster, subjectively and objectively, follows man's 
desire and will to accomplish or obtain that which 
his false self, his ignorance, his illusions pretend 
is for his pleasure or betterment. In the final 
analysis justice only will be his reward, not mercy, 
because there is no mercy in nature. The laws of 
compensation and cause and effect are as un- 
changeable as the rotary speed of the earth 
through objective space. 

Will, then, is a force, placed in the power of 
man for weal or woe, recognized and cultivated 
for good purposes, a wondrous sword, but two- 
edged, which will enable man to carve out his 
destiny, placing his salvation entirely within his 
own reason and power, and producing a conscious- 

[72] 



Reason and Will 

ness for good or evil, of his own free will and 
accord. 

Our readers have doubtless heard the remark 
made by those accustomed to loose thinking and 
reasoning — "That they do not propose to surren- 
der their will to any person'", and they really be- 
lieve they are telling the truth, and for a person 
to surrender just a little of his own mind power 
is, to use a common expression, "something dread- 
ful". 

Now let us turn the slight power of analytical 
reason we possess on the above remark, and we 
will get such results as follows : A servant exe- 
cuting an order is obeying the will of another, 
although it be but temporary. Soldiers, from 
private up to commanding generals, are always 
acting under and because of the will of another. 
Were this not true, what a rabble would result! 
Observe the failure of mobs, because of the ab- 
sence of a leader, under whose will orders would 
be given. A man in love, complying with the 
wishes of his sweetheart, submits to a will foreign 
to his own. A professor in the schools daily 
forces on the pupils his will, oftentimes greatly to 
their detriment. The preacher or priest forces 
on the young and old, in attendance at his services, 

[73] 



Experimental Psychology 

much that is distinctively his own will, or views. 
An orator captures his audience by the force of 
his will, acting through the reason, logic or beauty 
of his word pictures, and very often many of his 
audiences are convinced against their will, so to 
speak. Outside or objective substances exert 
their influence on our will for our good or evil, 
as the case may be. A book, the sight of some 
accident, music, may fill us with mirth or melan- 
choly sensations. A pretty woman can set a 
fashion that will be followed, if she has what is 
called style and ability to show it off. Dress, fu: 
niture, and even automobiles are subject to laws, 
the casual observer knows not how. 

A superior man is really a social master, 
destined to be a chief among a group of followers, 
to whom his will, expressed in word or action, is 
law, and they derive satisfaction at being thus led. 
And yet, these same admirers and followers would 
be loud in their denials of surrendering their per- 
sonal wills to any living man. It is certain, we 
are naturally inclined to obey. We may resist, and 
we often rebel. We will admit that there are 
certain individuals who are constant objectors, but 
in the end, because of a great and all-powerful law 
of nature, we are all doomed to obey. 

[74] , 



Reason and Will 

Perhaps If we will study ourselves and others a 
little more closely, that is, use our analytical 
reason, we will then understand the mental action, 
If any there be, in a congregation of New Thought 
adherents, holding collectively what they term 
"the thought". And while you are reasoning this 
all out, don't forget that objective mind (thought) 
can only act on objective or physical objectives, 
animate or Inanimate, by the assistance of the 
subjective; that the subjective must be approached 
by certain rules and regulations which constitute 
the law, and that the subjective Is not at all con- 
cerned in objective fancies, with which they would 
like to have it concerned; and because of this 
intermingling of functions desired by them, it is 
not possible and their efforts result in failure, 
much to their annoyance. 

But really and truly this Is a wise providence 
of nature, for if nature allowed every person to 
accomplish individually or collectively by objective 
thought, everything they might deem of benefit 
to themselves or the world at large, the resulting 
chaos would be something unthinkable. 

The intelligence of nature is supreme. She 
makes no mistakes, man's ideas to the contrary 
notwithstanding. The most intelligent among us 

[75] 



Experimental Psychology 

habitually use inane and senseless remarks, re- 
marks that were we for a moment to use our 
reason about, would never be made. For ex- 
ample, let us call your undivided attention to what 
we said in the beginning of this article, that is — 
that "Thoughts are Things", Abstract ideas, such 
as good, evil, love, hate, hope, faith, etc., have 
no objective forms, but will personalize a living 
man, and render accordingly his character for 
good, bad, wise, etc. Man, who is ruled by preju- 
dice, is a coward, though he may not realize it, 
because prejudice will warp his thoughts and acts 
and often do him much material damage, by driv- 
ing away that which often might be of great ser- 
vice or enlightenment to him. 

One of our good friends has asked the question : 
"Can a thing have a beginning and no end?" Our 
answer Is "Yes", and for example, we will answer 
more fully as follows : 

A lie, a small, dirty and vicious untruth, one 
which is uncalled for by any stretch of his imagin- 
ation, one which has no personal object to gain in 
the telling, one that is just vicious and cannot bene- 
fit or aid the originator in the least, one that can 
only injure the lied about; such a lie is an infamous 
thing that will have a beginning and no end. It 

[76] 



Reason and Will 

will take flight from mouth to mouth with con- 
stant improvements and additions, cause great 
bitterness and scandal, destroy friendship and in- 
jure, perhaps, a pure and lovable character. Such 
thoughts, when once on the wing, go on and on 
to eternity, and because of the injury caused by 
involving others, do irreparable damage. And 
this is not the end. This monstrous creation will 
find a lodgment in the soul of the originator for 
all eternity. Thus a thing can have a beginning 
and no end. Envy, hate, cheating, stealing, rob- 
bing, etc., are the thought acts that go to make 
a small shriveled soul for eternity that is posi- 
tively loathsome. All thought acts which are un- 
called for because of any reason or are given out 
simply because of petty envy, dislike, jealousy, or 
because of a low and malicious personality can 
only result in absolute detriment, here on earth, 
of the one originating them, and in time, his per- 
sonality will become as such. These damnable 
sins will grow and completely encompass the per- 
son committing them and while he lives friends 
and acquaintances will shun him and know him for 
what he is, a living disgrace in the form of dis- 
torted man. 

The foul and malicious thoughts which do so 

[77] 



Experimental Psychology 

much harm to man here and hereafter are those 
that are given verbal expression, and are all those 
which can only do each other injury in some way, 
and are those that are entirely uncalled for, be- 
cause the originator can by no earthly action 
benefit objectively or subjectively — such thought 
acts are malicious, and all mahcious thought acts 
register deeply in the subjective soul. Yes, indeed, 
"Thoughts are Things". 



[78] 



TELEKINETIC ENERGY 

TELEKINETIC energy, the power of pro- 
ducing motion in ponderable bodies, with- 
out physical contact or connection — Mr. T. J. 
Hudson in his admirable book, "The Law of 
Psychic Phenomena," considers this so-called 
power to be, and thus classes it, as a subjective 
function. Hudson has observed very much that 
in every way is correct, and the world will be 
forever indebted to his clear logical reasoning for 
truths that were passed over for years and called 
unknowable. That this so-called power is a func- 
tion of the subjective mind we cannot concede. 
We have observed this so-called phenomena of 
slate-writing, table-tipping, rapping, musical in- 
struments floating over our heads making dis- 
cordant sounds, the latter always occurring in 
Egyptian darkness, table-tipping and rappings 
sometimes in the light, but often in the dark ; slate 
writing alone being produced in the light and, 
according to Hudson, explainable by attributing 

[79] 



Experimental Psychology 

this to the subjective — giving as his reason his 
close observation and many experiences during a 
period of thirty years, and citing for example and 
analysis a slate-writing test experience. 

To accept as proof this example, or several 
others for that matter along similar lines, much 
as we would like to, we are compelled to most 
emphatically disagree with Mr. Hudson because 
of our own personal experience and knowledge of 
the science and art of conjuring, commonly known 
as sleight of hand. For over forty years we have 
closely observed this so-called phenomena, and 
have our first exhibition to witness that could not 
be produced under like conditions as well, even 
better than by this so-called power, and simply by 
the skill and art of the operator. We are fully 
familiar with over seven different methods or 
ways of producing slate writing, and each by 
physical skill and the art of misdirection. Every 
person in possession of experience in conjuring 
will inform you that an educated, intelligent per- 
son is more easy to deceive by this course, than a 
newsboy from off the street, and we are fully con- 
vinced that Mr. Hudson fell a victim to his own 
credulity. 

[80] 



Telekinetic Energy 

Take for example his illustration! The same 
results, the same effects can be produced as per- 
fectly, perhaps better than as described. Then 
what is to be gained by thus becoming a party to 
a delusion, we will not dignify it by the appellation 
illusion. 

Cabinet manifestations are by some writers con- 
sidered subjective or spiritual because they are 
seriously believed to be in the forms of departed 
people manifesting in form visible to our ob- 
jective eyes here on the earth plane under certain 
test conditions, mostly darkness, for our especial 
education and refinement; and to those we apply 
the same analysis as before. Forty years of ob- 
servation compel us to classify all cabinet material- 
izations as pure fraud of the most reprehensible 
variety. 

For a period of over forty years, we have de- 
voted much of our time and energy in the search 
of truth and during that period we have made 
the personal acquaintance of several notables then 
in New York and in the early beginning of their 
careers. Before that period we had met person- 
ally and witnessed the exhibitions, public and pri- 
vate, of the Davenport. Brothers, Eddy Brothers, 
Fox Sisters, Fay, Foster and a host of lesser lights 

.[81] 



Experimental Psychology 

among the so-called spiritual mediums. Among 
the magicians or conjurors are to be mentioned 
with pleasure Professors Heller, Kellar, Hermann, 
Hartz, Blitz, Bosco, Sr., Martino, and many others 
of this and other countries, and all for the purpose 
of securing truth in all the so-called phenomena, 
and we feel that by this long and varied experi- 
ence, privileged to but very few, we should be 
qualified to express our opinion when certain phe- 
nomena is called in question. 

Let us proceed a little further in our investi- 
gation and analysis of this energy called Tele- 
kinetic, or, better, Levitation. Mr. Hudson claims 
that the spiritual mediums use this energy to move 
ponderable bodies without physical contact. His 
remarks are excathedra, for he says he knows, 
because he claims to have applied every test pos- 
sible. 
» 

If all his tests are as perfect and complete as 
those used by him in his remarkable slate writing 
test, then they are simply nil, and there is not a 
professional cabinet worker among the Conjurors 
who would not smile and consider them ridiculous. 

Not satisfied with attributing this power to the 
subjective mind of the so-called mediums, he en- 
deavors to explain that this is the force of energy 

[82] 



Telekinetic Energy 

used by Jesus of Nazareth when walking on the 
water and, by Divine intervention, Peter who was 
also enabled to walk thereon. 

We feel quite sure that Mr. Hudson, with all 
his power of inductive reason, and for whom no 
one has greater admiration than ourselves, is be- 
fogged. He has become entangled in the web of 
desire. He has reasoned inductively, when he 
should have reasoned deductively, and we will now 
apply deduction to his citation of Jesus of Naza- 
reth walking on the water. 

According to the new testament and all of the 
Christian teachers from that time to the present, 
Jesus was God made manifest to objective life. 
He was the only begotten son of the one and ever- 
living true God. If this be true, and Hudson is a 
firm believer in its verity, what need would a God 
have for any special force or energy, for is He 
not of Himself every energy that could possibly 
exist? Would it be anything special, anything 
wonderful, anything miraculous for a God in 
human form to be able to walk on the water, in 
the air or in the clouds or anywhere he might so 
desire? And that He used Telekinetic energy to 
enable him to do so, to specify Telekinetic, is pre- 
sumptive. 

[83] 



Experimental Psychology 

And did He delegate to Peter some of this 
energy when Peter began to sink, and his cry for 
assistance arose? No doubt, there are many who 
will claim that He did, and if He did, are there 
any reasons why He should delegate this energy 
to others down to this present day? It may be 
claimed He instructed His disciples, and endowed 
them with all His powers, and that "even greater 
things should they do". Very good, we will admit 
this and ask if it is recorded anywhere of His dis- 
ciples or any other apostolic successor in the re- 
mote past or present age is so doing? 

There is not the slightest doubt but that the 
teachings of the Master are both exoteric and 
esoteric; that there is a law which governed all 
the so-called miracles of that day and age, that 
this law is understood by many at the present time, 
and that it is ignorance of this law which causes 
men today to believe in so-called miracles, and 
others to deny and doubt. Many there are who 
consider a miracle to be a law of nature set aside, 
when in truth it is a fulfillment of the law of 
nature, which they do not understand. But Levi- 
tation, as described by Hudson, is not so produced. 

Experimental Psychology does not enter the 
realm of an anthropomorphic God and speculate 

[84] 



Telekinetic Energy 

on his powers and attributes, and it is entirely out 
of our desire to do so; and we would not have 
written this much on the subject were such powers 
not attributed to the subjective mind intelligence. 
To explain the unexplainable or to think the un- 
thinkable is beyond our desire or hope. 

Let us now pay our respects to a few scientific 
men, and when we use the word "science" in this 
sense, we are referring to Physical Science. 

The scientist is sincere and honest in all his 
investigations. All claims made by others, he will 
usually accept as truth, until he has proven them 
otherwise; and because of this sincerity, and per- 
haps credulity, some of them become the easy 
dupes of pretenders. Every professional magician 
will inform you that the deep-dyed-in-the-wool 
scientist is the easiest of all the audience to de- 
ceive — possibly for the foregoing mentioned rea- 
son, sincerity. 

Some fifty years ago, the noted or notorious 
Dr. Slade was then in the zenith of his fame as 
a slate-writing spiritual medium, and seeking new, 
or rather "old" worlds to conquer, departed for 
London. Soon after his arrival there, finding 
suitable quarters, he began to stir things amaz- 

[85] 



Experimental Psychology 

Ingly, and his reception rooms became well filled 
with the anxious ones making appointments for 
"sittings" as they were then called. He could 
never be consulted except by appointment. All 
classes were drawn, and among the number came 
some scientific ones and they were as badly "baf- 
fled" as any, and his fame spread. Unfortunately 
for Dr. Slade, some one of his many visitors had 
doubts, and being unable to fathom his mysteries, 
consulted the noted magician. Professor Maskalyn 
of the then firm of Maskalyn & Cooke, profes- 
sional magicians, who at their doubtless urgent 
request, consented to make an appointment with 
Dr. Slade and witness the wonderful phenomena 
produced and report as to his views regarding its 
genuineness. 

Professor Maskalyn, true to his promise, made 
the appointment, and proceeded to expose Dr. 
Slade's Spiritual Marvels, as crude, clumsy leger- 
demain, and the London police placed the Doctor 
in the Tower, where he remained for some time. 
After much expense, and the promise to leave 
England, he secured his freedom and lost but little 
time in proceeding to Germany, where he estab- 
lished himself. Among his visitors came many 
famous German scientists, one of whom was the 

[86] 



Telekinetic Energy 

famous physical scientist, Professor ZoUner, whose 
reputation was international. Zollner was a mere 
child in the hands of Slade, and so completely was 
he captured that he wrote a small book, dealing 
with "Dr." Slade's slate-writing phenomena, en- 
titled "Transcendental Physics". With much 
labor and scientific acumen, he endeavored to fully 
explain that which never occurred, and we were 
informed Zollner was never convinced that he had 
been deceived by a clever conjurer. He took it 
seriously, and there are thousands of Zollners 
living today who cannot be convinced, mostly 
because they do not want to be enlightened — their 
egotism will not permit it usually. 

Because a man has made a success in Physical 
Science, or in any other line of intellectual en- 
deavor, it is no reason under the sun why he 
should be impervious to the science and art of 
deception when the art is in the hands of an ex- 
perienced magician; and we take no exception to 
the so-called Black Magician, whatever that may 
be; the every day magical entertainer is all 
sufficient. 

Sir Oliver Lodge's writing of the book "Ray- 
mond" is a sincere attempt to qualify in a science 
in which his education and experience have not 

[87] 



Experimental Psychology 

trained him, and a "merry mess" is the conse- 
quence. You will say, perhaps, and correctly so, 
that ZoUner's case, and that of Lodge is different, 
but only to this extent: Zollner was deceived by 
another and Lodge by himself, principally, with 
the assistance of another, also self-deceived. 
Zollner was wilfully and intentionally deceived 
by Slade, and Lodge unintentionally deceived by 
the medium. 

There are many scientists who, when investigat- 
ing a so-called phenomena and employing all the 
known laws of Physical Science, and failing to 
satisfactorily explain the mystery, either accept 
the claim made or reject in toto, depending en- 
tirely on the scientists' early education, training 
and environment. 

Bereavement and emotions play a most domi- 
nant part in Lodge's investigations and desires, 
and because of this, and lack of training, unfit 
him entirely for such investigations. His sympa- 
thies and the desire of his heart entirely over- 
balance his objective mental acuteness. Telepathy 
is the answer to Lodge's phenomena, and is also 
the answer to all Planch ette, Ouija board and 
automatic writing. It is said that because of 
recent enormous publicity, the Ouija board manu- 

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Telekinetic Energy 

facturers have sold more boards the past year 
than in all the other years combined. 

Mrs. Ella Wheeler Wilcox, not a scientist, was 
by nature and training peculiarly fitted emotion- 
ally to become entirely entranced in psychic In- 
vestigations but, because of inability and desire, 
utterly unable to understand the truth ; and by the 
intelligence displayed is fully convinced that the 
intelligence is objective mental intelligence dis- 
embodied. No other explanation will suffice. 
The emotions are in complete control, and facts 
produced by Psychic Science must occupy a posi- 
tion of non-existence. 

Let us once more insist that because a man has 
made a success of Physical Science, or any other 
line of endeavor, this success or reputation does 
not qualify him as an expert in Psychic Science 
or any other line of endeavor, provided his train- 
ing and experience is limited to his own success. 
His delving in other lines usually enhances mis- 
takes and promotes error and false information 
through a desire to enlighten and benefit humanity 
at large. 



[89] 



VI 
TELEPATHY 

TELEPATHY, incorrectly called "mind 
reading," is a very important function of 
the subjective mind, and one demanding close 
attention and prolonged and careful study. 
Telepathy is true subjective mind reading, and 
the student must not be confused with the tricks 
of the so-called mind reader, who exhibits his 
power on the stage. This is not the place to enter 
into an explanation of how the various exhibitors 
accomplish their work; sufficient it is to inform 
you that real telepathy plays no part therein. 

We have often heard during our years of ex- 
perience with phenomena, mundane and super- 
mundane, some one explain, "why that is only 
mind reading," as though mind reading was the 
simplest and most common thing imaginable. 
Now, good readers, we sincerely trust that you 
will never be guilty of such a display of ignorance, 
because Telepathy, far from being just common, 
is one of the wonders of the world. 

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Telepathy 

It proves that man has immanent in him a 
power far beyond all the physical senses, a power 
that refuses to be governed or held in bounds by 
anv objective obstruction or limitations. It re- 
fuses to be held by the chains of objective time or 
space. It displays and knows time as computed 
by objective sense, as itself, because there is no 
such thing as time existing outside and apart. It 
is time. Therefore, to dismiss such a tremendous 
question with a remark, should be unthinkable, 
and it is, to those of an inquiring disposition and 
in possession of a dominant reason. 

Telepathy displays its power at its best when a 
percipient, properly trained, and in a deep sub- 
jective condition, is able to communicate with all 
other subjective minds existing in the present or 
past — (so-called ages past do not make the slight- 
est difference if the proper conditions exist), be- 
cause as we have repeatedly declared, time does 
not exist; and it is our wish to impress this point 
deep into your memory. Telepathy, then, is an- 
other name, and more preferable to clairvoyance 
and should be used, and the remarks made else- 
where on this subject can be applied equally here. 
A true sensitive cannot communicate with the 
objective mind of any individual, present or dis- 

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Experimental Psychology 

tant; It can only communicate subjective to sub- 
jective, and because of this absolute law, all at- 
tempts to look Into the future to tell fortunes, 
must, because of this law, result In complete 
failure; and results so claimed are merely con- 
curance or coincident; also because of this law. It 
cannot, as we have so often told you, be commer- 
cialized, or used for base purposes. There exists 
no future for the subjective mind to pry Into, and 
If there Is none, how In the name of reason can 
it pry? You cannot thus satisfy your curiosity. 

Clairvoyance, then, becomes unreliable because 
of the various reasons herein mentioned, and there 
are many other good and sufficient reasons that 
need not be mentioned. We are now referring 
to that form of subjective vision which is so wide- 
ly known as Spiritualism, and which has degen- 
erated into crude fortune telling and is on a par 
with dream books, cards, dice, tea grounds, etc. 

If not a trick, It is simply telepathy, or the 
science of reading each other's subjective minds, 
and is made such objective sense and desire as to 
fail of any real beneficial results to any one. Sup- 
pose you can read the subjective thoughts stored 
away in some one. How much are you benefited 
thereby? Suppose you do get, once In a while, 

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Telepathy 

what you believe to be a true reading? What 
good can it, or will it really do you? Thousands 
of sincere people, as you know, have followed 
such advice to their sorrow. Thousands of dollars 
are foolishly Invested by real earnest people in 
mines and all kinds of Investments only to see 
their life's savings vanish. Yet there seems to be 
an everlasting stream of poor, credulous humanity 
seeking out the impossible, seeking favors where 
no favors are possible, reaching for rewards 
where no rewards have been earned. 

This does not mean that there Is not a subjec- 
tive vision attainable by man, and while when once 
attained, is true and reliable. Far from it. But 
this subjective vision is not so easily attained; it 
does not depend on any extra mundane agency; it 
cannot be developed In a month, a year or many 
years, or leading the life necessary. You cannot 
say "come" and have it appear. You must know 
the laws which govern and cannot be violated. 
Even Moses learned this when in anger he struck 
the rock and his power was lost to him forever. 

Men have studied, searched and prayed. They 
have committed to memory long formulas. They 
have become familiar with pages and volumes of 
occult lore, all to no purpose, and have not found 

[93] 



Experimental Psychology 

that which they have so long sought. There is 
always something lacking, something missing and 
all their efforts fail to function. And it always 
will be so, because they are not ready; they have 
not lived the life which we are so earnestly en- 
deavoring herein to point out to them as the essen- 
tial part. 

Then there are others who are no doubt 
earnestly and with all their hearts seeking the 
light of truth, living the life so far as they know 
how, who will never be able to attain to subjective 
vision, such as we herein describe, in this objective 
life because the objective life is very short — just 
a flash and all will be over — and because of this 
lack of earthly time, early and perhaps continued 
environment, social conditions — domestic and 
otherwise — seership holds aloof, and the very best 
attainable for them is to know, by the experiences 
and knowledge of others, the truth made manifest, 
to and for them. 

That this is true there is no doubt. All sacred 
history records it and Experimental Psychology 
proves it by actual demonstrations. To such as 
these, there is very much that they can accom- 
plish^much that they can learn and prove for 
themselves. By living the just and real life, earth- 

[94] 



Telepathy 

ly desires and temptations will not exist, human 
frailties disappear, anger, envy, jealousy, ravings 
and all other products of wrong emotion melt 
away as snow beneath the rays of an August sun. 
In truth there will come a time when such be- 
deviling conditions will cease to exist as realities to 
the enlightened soul, proving positively that the 
Nirvana of the Buddhist and the Heaven of the 
Christian are attainable here on earth, while liv- 
ing our objective lives. 

Seership is not, therefore, the greatest thing 
to be attained personally — far from it. It is only 
some additional proof, for the day is now at hand 
when phenomena is not necessary to prove a truth. 
Science has proven that much which was sup- 
posed to be supernatural is simply a fulfilment of 
the laws which were not understood. 

Clairvoyance, visualization, without the use of 
the objective organs of vision — eyes — clair- 
audience, hearing without the use of the objective 
organs of hearing — ears — is today a very com- 
mon practice among a certain cult, and can be 
pttained by those of a class known as Sensitives, 
and without very much objective training or 
preparation along physical, educational or spiritual 
lines, by a process known popularly as "sitting 

[95] 



Experimental Psychology 

for development," and paying the "fees." The 
results are exactly what those who are versed 
and understand such work would expect, that is, 
failure to get perfect true vision or true hearing. 

The sentitive's real personality and real prepa- 
ration plays such an important part — and the 
sensitive is usually in ignorance of this fact — that 
failure must surely result. They are lead to be- 
lieve that the condition is an abnormal one and 
due to an entity entirely apart from themselves, 
and over which they have no control, and that such 
being the fact, they of themselves, objectively, are 
entirely irresponsible for the verity of what they 
may see or hear and deliver as a message. 

That this is true to them, about what they see 
or hear, there is not a shadow of a doubt. They 
are very often of good character, honest of pur- 
pose, and believe sincerely in their supposed mis- 
sion — to reform the world's teachings — all this 
we fully admit and confess. But as we have herein 
so often expressed, they are simply deluded, suf- 
fering from self-desire, and while there is often 
some truth mingled with their visions, there Is 
always, and without exception, much that is mere 
illusion, of no value either objectively or subjec- 
tively. Then there soon appears on the horizon 

[96] 



Telepathy 

the desire for the almighty dollar; and when this 
occurs, what little truth there was In the vision 
takes wings and flies away, never more to return: 
thus proving our oft repeated statements that one 
cannot commercialize the Kingdom of God. It 
cannot be done, no matter who tries or by what 
method; disaster, degredatlon and death will sure- 
ly follow, sooner or later, here, now on earth. 

In the long, and to us forgotten past, now cov- 
ered with dust and debris of the ages, great 
teachers, yes, great masters, have come forth in- 
structing and laying down for the guidance of 
humanity — the conditions necessary, the objective 
life to be lived, the results to be obtained and the 
law under which all were governed. The require- 
ments, conditions, etc., were always the same. 
The language might differ in phraseology, accord- 
ing to the objective nativity of the teacher, but 
the essence and the law are always the same. 
From the dawn of history to the present day, this 
is true ; there Is no short cut to distinction, no sys- 
tem to acquire that will succeed, no legerdemain 
that will deceive, no sacrifice that will prove effec- 
tive except the sacrifice of self, the sacrifice of 
wrong, the sacrifice of trickery and dishonesty and 

[97] 



Experimental Psychology 

the sacrifice, on the altar of truth, of all dis- 
honesty of purpose. 

To those who fully realize all this and make 
the so-called sacrifices, in every particular, will 
come the everliving visions of truth; then shall 
they truly know, and great things shall they see 
and do. Are the sacrifices too much? Let each 
one answer for himself, for so it is decreed. There 
is much more that could be said on this subject, 
there is very much that has been said in as few 
simple words as possible and very much inferred 
to those who truly seek. 

Scientific Psychologists have demonstrated again 
and again by experiments that telepathy by three, 
or, as the French call it, "telepethie a' troit," is 
possible and frequent. 

We know this to be true for we have pursued 
this experiment beyond "three" and found that it 
fully covers every case of clairvoyance published 
as inexplicable. Let us illustrate by example : A 
message transmitted from A to B, same condi- 
tions existing and equally can be transmitted from 
B to C. This is termed "by three." We claim 
we have transmitted messages in a like manner up 
to five, and can see no reason why such messages 
could not be extended indefinitely; though our 

[98] 



Telepathy 

efforts would be difficult of positive proof and be- 
cause of the known law which governs. Perhaps 
some one will exclaim "Omniscience." This 
would not be a far call in our opinion from the 
conclusions derivable from the premises as stated. 

Possibly, as Psychic Science is in its infancy, 
and telepathy just beginning to be understood, 
great progress will be made in the years to come 
and Omniscience will not be as far a cry as would 
seem. If Franklin had not experimented with his 
kite, electricity we are certain would not be man's 
servant to the extent it is today, and we hold that 
Psychic Science is just as certain as any other 
science as far as understood. 

Telepathy is very difficult for the reason that 
the communications often present themselves in 
symbols, and the proper interpretation, therefore, 
depends on the mental acuteness of the sensitive. 
Abstract ideas — for example, love, hate, envy, 
revenge, etc. — are very difficult and can only be 
represented by symbols. 

Hudson claims, and we fully agree with him, 
that members of a family and friends are con- 
stantly in telepathic communication, but if we 
understood him correctly a certain en rapport is 
necessary and is found in such cases. 

[99] 



Experimental Psychology 

We are prepared to proceed along this line 
much further, to the extent of claiming that certain 
mental vibrations, not volitional, however, will 
produce the rapport necessary and, because of 
this, strangers of a similar mental vibration are in 
constant telepathic communication; but rarely do 
such messages rise above the subjective into the 
objective unless some one of the parties is a sensi- 
tive, and then it often fails of comprehension or 
even notice. 

Our claim, then, resolves itself into the follow- 
ing: That telepathy is a function of the subjec- 
tive mind intelligence, and that certain subjective 
intelligences communicate with each other without 
the desire or consent of the objective mind of 
either. That those of a high order of objective 
intelligence can cause by desire their subjective 
intelligence to communicate with the subjective 
intelligence of another objective of a like degree 
of high objective intelligence, and because of in- 
ability to comprehend the resulting communica- 
tion, remain in total ignorance of the results. 
And an objective mind, low in the scale of mental 
vibratory objectivity, could never comprehend the 
slightest results attained with the subjective of a 
high vibratory rapport objective. 

[100] 



Telepathy 

Subjective communication goes on for years and 
years between vibratory rapport persons, families, 
friends or strangers, and the participants never 
become conscious of the same except in a very 
vague and uncertain way, unless one of the party 
is more or less a sensitive. Even then they fail 
because of lack of comprehension and telepathic 
training. Such conditions are constantly occur- 
ing and are pushed aside as fancies or day dreams. 

Once again we wish to state our position re- 
garding time and space. Time and space, as com- 
puted by our objective minds, do not exist as such 
to the subjective mind. 

Time and space do exist to our objective minds. 

Keeping this strictly in view, we will call your 
attention to two experiments and expect the 
reader to arrive at his own conclusions. Five 
persons beside ourselves took part in this experi- 
ment. The room where the experiment took place 
was located on the fourth floor of a large ofiice 
building at three o'clock in the afternoon. Two 
of the gentlemen were requested to compare the 
time by their watches and to set the two watches 
to record the same time to the second. One of 
the gentlemen, whose watch had been thus ar- 
ranged, was requested to accompany one of the 

[101] 



Experimental Psychology 

others on a test mission outside the building. They 
were requested to go where they wished and to 
make a memorandum which was to record the 
exact time of the specific acts to the second. 

That is they were, when out of the building, to 
agree on a number of specific acts and to record in 
writing the exact time of accomplishing the acts to 
the second, and then return to the room in the 
building. This was all the information furnished 
them and they at once took their departure. This 
took away one of the watches. The gentleman in 
possession of the other one was requested to ob- 
serve the time carefully, and another present was 
requested to write quickly and carefully the details 
given by the percipient of the actions of the two 
who had departed from the room. 

The percipient was a travelling salesman, 
thirty-two years of age, educated, healthy. He 
was requested to follow mentally, and observe 
carefully and describe every action of the two who 
had just departed, and the one with the watch was 
to give the exact time of the specific action, which 
they accordingly did. 

These two were away some twenty minutes. 
On their return they were not allowed to describe 
any thought or action taken while absent. The 

[102] 



Telepathy 

gentleman who did the writing in the room was 
then requested to read to them what they did 
while away from the room, which was in part: 
"You walked to the corner drug store, two blocks 
away. One of you took hold of the door knob 
on the door of the drug store, and gave the time 
to the second, and the other wrote the act and 
time. You then proceeded to the soda fountain 
and ordered two sodas ; while there you compared 
the clock on the wall with your own watch. You 
received a celluloid check calling for ten cents; the 
check was of blue color. One of you stepped to 
the cashier's desk, gave her a silver dollar and 
received in change a fifty-cent piece, a twenty-five 
cent piece, a dime and a nickel. You then agreed 
that this series of acts and articles was to compose 
the specific acts which you were requested to 
accomplish." 

All this was correctly and minutely described 
by the percipient: in fact every act during their 
absence was described and when they were waiting 
for the elevator to come up to the fourth floor, 
was described, and when they had arrived at the 
fourth floor landing, we, there In the room, were 
so informed, and, let us add, there was not an 
error as described in action or time to the second. 

[103] 



Experimental Psychology 

We have tried to describe this experiment exactly 
as it occurred and will ask for our reader's con- 
clusions. Was this clairvoyant vision by aid of 
some disembodied spirits? Was it telepathy? 

We wish to remark that during the action of 
this test, there was not the slightest hesitation on 
the part of the percipient in describing the action 
or giving the time, before the time was spoken 
aloud by the party looking at his watch. 

We were requested one evening to visit with 
the others a celebrated clairvoyant, a non-profes- 
sional of much repute for perfect vision and ac- 
curacy. The lady was about thirty-five years of 
age, an educated, healthy and refined person. She 
entranced under the spirit control of a learned 
philosopher who had departed to the other side a 
great many years ago. During the evening she 
described several visions and gave many predic- 
tions as to the future. During an intermission we 
remarked that we were much interested regarding 
the other planets of our solar system, and the 
inhabitants thereon, if any. The lady graciously 
consented to consult her control for the desired 
information. 

The spirit control informed us that the planet 
Venus — we especially inquired about this one — 

[104] 



Telepathy 

was inhabited, and proceeded in detail to describe 
for us the inhabitants, buildings, streets, clothing, 
municipal utilities, etc. The description of each 
varied not a particle from those of ourselves as 
to size, appearance, houses, streets, clothing worn, 
occupation, etc. 

We had supposed at this time if there were in- 
habitants on this planet, that because of the rota- 
tion on its axis and differences of atmosphere 
(ours, as you know, consisting of oxygen twenty 
parts, nitrogen, eighty parts — this proportion be- 
ing necessary to the living existence of organic 
life here on our earth) that types of life exactly 
as ours, could not live there for but a few minutes. 
We are Informed by those who claim to know, 
that an atmosphere such as ours — does not exist 
there ; and we know that organic life, such as ours, 
cannot exist if our atmosphere Is changed. We 
must have oxygen twenty parts, and nitrogen 
eighty parts, or death occurs. Science teaches us 
this by demonstration as to atmosphere. 

If It be true that an atmosphere consisting of 
such component parts of oxygen and nitrogen does 
not exist on any of the planets, how could life such 
as ours exist there? 

Was the philosopher control In Ignorance of 

[ 105 ] 



Experimental Psychology 

these facts? We are aware they try to explain 
mistakes away by claiming that the control has 
not progressed in spirit life sufficiently to have 
exact information on such and other subjects. 
This may be a satisfactory explanation to some; 
to our mind, our conception of the future life and 
the intelligence functioning there, cannot be con- 
lined to such narrow limits, and can only be com- 
pared to existing objective intelligences among the 
earthly mortals. 

We submit the two examples, and ask for our 
reader's verdict. Which was Telepathy? Which 
was Spirit Intelligence? 

The great field of Experimental Psychology Is 
in our opinion Telepathy. We are convinced that 
Psych'c Science will uncover and explain very 
much that now appears unknowable and for the 
benefit of humanity in general. The fundamental 
law is known, and man will rapidly learn to recog- 
nize its applications and ramifications. 



[106] 



VII 
VIBRATION 

OBJECTIVE mind is the function of poten- 
tialized matter. Did any man, woman or 
child ever have a solitary thought, dream or con- 
ception that was not suggested to them by some- 
thing they had heard or seen sometime, somewhere 
in nature f Material objects are but symbols to the 
eye, sounds or words are but symbols to the ear. 
Truths, objectively, are thus acquired during our 
planetary life according to our intellectuality and 
the necessary development of our reason. This 
being true, it also follows that the subjective mind 
being so closely associated with the objective must, 
because of the great Law which governs, depend 
very largely on the functions of the objective, 
which are separate and apart from the subjective. 
The subjective, being of itself truth, receives every 
statement coming from the objective as the truth, 
without question or doubt, and acts accordingly. 

The objective being purely material, is not of 
itself truth, is constantly making mistakes or 

[107] 



Experimental Psychology 

errors, is frequently far from right; not because 
of intent, perhaps, but because of ignorant concep- 
tion, illusions will creep in and be accepted as 
realities. 

Bear in mind, however, that the limitations of 
the subjective intelligence pertain to its earthly 
state only; objective habits of thought being an 
adverse factor. 

Clairvoyance and clairaudience, being purely 
subjective intelligence, are thus very often led into 
erroneous statements and delusions because of 
wrong mental vibrations, due to lack of objective 
mind education and cultivation. 

An objective mind that is uneducated, untrained 
in habits of thought, observation and analysis, 
vibrates at a very less frequency than one accus- 
tomed to rapid action. Because of this, man's ob- 
jective thoughts occupy a different plane so to 
speak, yet the world plane does not fully convey 
the understanding intended. Let us illustrate by 
citing the wireless telegraph and wireless tele- 
phone. The wireless telegraph conveys its mes- 
sage through the ether space to a distant point, 
where there is a similar instrument which, acting 
as a receiver, must be in proper resonance — that 
is, attuned to the same frequency as the sending 

[108] 



Vibration 

instrument — and receives its message and clicks it 
off with the same mistakes and errors made by the 
sending instrument; and all other instruments simi- 
larly attuned will also receive the message, like- 
wise the same mistakes and errors will be present. 

This power of all other instruments to receive 
the message forbade all secrecy, and the message, 
once in the ether, became public information. 
Man has at last arrived at the possibility, and 
because of the necessity, so perfected the sending 
and receiving instruments that it becomes impos- 
sible for other instruments, aside from the one 
intended, to receive the same message. This is 
accomplished by constructing both sending and 
receiving instruments to the same frequency of 
vibration, and all other instruments not identically 
attuned will fail to respond to the electrical im- 
pulse; this understanding of the laws of vibration 
will make the wireless system a perfect success. 
It has taken years of time and much experiment- 
ing to accomplish this, and likewise much experi- 
menting and investigating will be necessary for 
man to understand and know the law governing 
mental vibrations and mental phenomena. 

True clairvoyance, then, can be obtained only 
by one whose objective mind and subjective intel- 

[109] 



Experimental Psychology 

ligence are in perfect harmony — that is, vibration 
— the objective in a state of education and reason, 
the subjective attuned to the high frequency of the 
rays of the Infinite, and other requirements and 
conditions necessary; then Hfe's secrets and so- 
called mysteries become alike an open book. 

Man's subjective intelligence under the law, can 
communicate with all other subjective intelligences, 
be they of the present or past, and, to be en 
rapport, his objective mind must have attained to 
a similar degree of cultivation and understanding 
— in other words, a similar vibration of objective 
mind and subjective intelligence becomes absolute- 
ly necessary. This we give forth, and it will ex- 
plain very much, we trust, which appears dark and 
unsatisfactory to those in search of truth. 

The Universe is under control and guidance of 
laws, nothing happens by chance, and to know 
those laws and to obey them should be man's 
greatest pleasure; and as man learned to read by 
first learning the alphabet, and this latter act was 
a compliance with the law, so must he learn other 
things which he may earnestly desire. There is 
no other plan, there is no other path; this is 
the law. 

Seership, then, depends for accuracy on the 

[110] 



Vibration 

vibrations of the objective mind development as 
well as the subjective development. Objective 
mind development is produced by education, and 
the laws of heredity and environment; subjective 
is developed by all the laws of God as laid down 
in the ethics of moral rectitude. There are sensi- 
tives who are able to place the objective mind in 
abeyance whose objective mind development is 
away below the average, hence the vibratory fre- 
quency is very low and slow, the quality is poor, 
and we speak of them as being mediocre in every- 
day intelligence. 

The subjective mind in such an individual is 
also as one would expect to find in one living the 
objective life just described, that is — right think- 
ing, right living, right acting, etc., not finding a 
home in the warp of the All-Life rays, his subjec- 
tive mind and intelligence cannot synchronize with 
higher vibratory frequency of the All-One intelli- 
gence or intelligence of others, whose vibrations 
are of either a higher or lower frequency, with 
any degree of accuracy or truth. This assump- 
tion, and it is not entirely an assumption, explains 
why certain so-called Seers' visions are unreliable 
and misleading and devoid of objective reasoning. 
Seership is governed by laws as immutable as any 

[111] 



Experimental Psychology 

laws of man or God. They are unchangeable and 
must be understood and complied with ; then only 
will their truth and beauty be made manifest. 
True seership cannot be made an article of com- 
merce ; it cannot be used to pry in the future, be- 
cause the future does not exist to the subjective 
ray possessed by objective mind. This will be 
readily understood when we realize that commer- 
cial methods of getting the dollar will change the 
vibratory frequency of the Seer and therefore be 
in discord with the great law of universal har- 
monies. This explains the objective mental dis- 
cord or dislike which is so much in evidence among 
men and women in every day life, and this being 
true, how much more it becomes necessary for 
compliance with the laws in an attempt to attain 
truth, wisdom and all knowledge. 

Physical science has discovered that vibration is 
the universal law of objective existence; that vibra- 
tion in some degree is present in every mass, every 
body, every molecule, every atom, every electron, 
thus displaying energy and force intelligently in 
all its wondrous beauty. Without vibration there 
would exist no stars, no light, no heat, or In fact 
anything which makes man's objective existence 

[112] 



Vibration 

possible; nothing animate or inanimate could 
possibly be. 

Man's existence objectively is filled with misery 
and discord; nothing is permanent, all about is 
transitory and change; new combinations appear 
and old ones decay and disappear; man appears 
today and is gone tomorrow, and through all this 
ceaseless change objective matter is the same yes- 
terday, today and tomorrow. Nothing is lost. 
There is just as much matter today as there ever 
was or ever will be. Can you conceive of the 
creation of a single atom? Can you conceive of 
the annihilation of a single atom? 

Some of our physical scientists are quite satisfied 
to stop with the electron and call it energy and 
attempt to proceed no further because this infini- 
tesimal substance is the minutest particle that can 
be perceived by the physical senses. Some meta- 
physicians are satisfied to erect for themselves a 
hypothesis along syllogistic lines and it appears to 
be about as follows: There is no matter. Man 
is composed of matter. Hence he cannot be ill 
because matter does not exist. 

But this is not the question. We are at this 
moment concerned with vibration. Vibration, as 
we have said, is present in all things; every stone, 

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Experimental Psychology 

every plant, every tree, all living objective things. 
Our earth is spinning in space at a tremendous 
rate. All the other planets of our solar system 
are also spinning around like ours, the sun at a 
rate differing from ours because of size and con- 
struction, attraction, repulsion and resistance. 
Perhaps the law of gravity plays as important a 
role on each as it does on ours. Perhaps as man 
is the highest form of organized life on our planet, 
there is some form of organized life on each, and 
because of the different frequency of the vibrations 
thereon, life would necessarily appear in different 
form to us from our own, were we able to view 
each through our objective eyes. We are lead to 
believe that life does in some form exist on the 
different planets because of vibrations, and we 
know that vibrations do exist, because the tele- 
scope reveals to our view the existence of the 
planets. 

We know also that existing life there could not 
be similar in objective form to ours here because 
of the speed at which each planet revolves on its 
axis. Because of this, its atmosphere would be 
different from ours, and astronomy has revealed 
and proven the facts as to the atmosphere and the 
laws of gravity thereon, and It will be well for us 

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Vibration 

to close these few speculative remarks about the 
planets, leaving the subject for those who have a 
predilection for speculative writing and teaching. 

The number seven represents the scale of nature. 
It is represented in all nature, but five is the num- 
ber of harmony. The fifth note in the musical 
scale is in accord with the first and third, and when 
struck in unison, harmony of vibration will be the 
result. There are many others, but the most per- 
fect accord is the first, third and fifth. Two 
sounds may be harmonious, but to obtain a perfect 
accord, a third one is necessary. The same rules 
in the constitution of man. Each man's life is a 
symphony, harmonious or discordant because of 
himself. 

An objective mass of matter is formed by the 
action of four forces, namely — heat, cold, com- 
pression and vibration. Certain alchemists in 
past ages were continually striving to make gold 
by a process called transmutation of metals, and 
met failure because of ignorance of the subject. 
For to solidify a gas or ether, cold and compres- 
sion are necessary, but the substance produced 
will be but polaric opposition. It will be the same 
chemically, no change in the atoms will be found, 
and by the application of heat, it will return to the 

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Experimental Psychology 

same gas chemically. But to transmute metals, 
different atoms must be present, and the proper 
application of heat, cold, compression and vibra- 
tion are necessary, and man has not yet reached 
that stage of scientific development, and it is 
doubtful if he ever will. 

Each transformation of activity gives rise to 
changes of forms. Solid ice may be transformed 
into invisible vapor and condensed into ice again. 
The more matter expands because of heat and 
centrifugal force, and the more its vibrations are 
increased, the more it will escape the perception 
of our physical senses. But its expansion does 
not retard its force to act; often times the force 
to act is increased. The more that matter is con- 
densed, the more inert it becomes and the vibra- 
tions are less. 



[116] 



VIII 
ORIENTAL PHILOSOPHY 

SHORTLY after the advent in New York, in 
the early seventies, of certain teachers of 
Oriental Philosophy, we began to hear in a 
vague and roundabout way of certain mysterious 
and wonderful creatures in the form of objective 
man, possessing attributes equal to, or even su- 
perior to all the forces of nature. It was hinted 
that only certain chosen ones had ever been privi- 
leged to even behold their august presence and 
that they had progressed so far into the laws and 
powers of nature as to be able to control those 
laws or forces and cause them to do their bidding. 
Their place or habitat was no place in particular 
— here today, and tomorrow, probably, in India, 
mayhap the mountains of far away Thibet. That 
they had only one object in view, namely, the up- 
lift and betterment of humanity in general, by 
methods and means not understood except by the 
initiated. It was pointed out to those who evi- 
denced an interest in these mysterious personages, 

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Experimental Psychology 

that along the path of the past there had appeared 
In objective man form, every few hundred years, 
a great teacher. And by inference it was claimed 
that each great teacher was a member of a great 
school, a brother of a fraternity, an adept, a 
Mahatma, a great soul, whose powers were Omni- 
science, Omnipresence, Omnipotence; and that 
it was the purpose of the school or fraternity to 
teach in the Occident, which by the way had been 
so long neglected because of the urgent and im- 
portant work elsewhere, for the purpose of in- 
culcating Oriental Philosophy in its original purity 
free from additionals or substractions. 

This propoganda gained considerable headway, 
books and pamphlets were printed and circulated 
and converts were made; but because of lack of 
finance, the progress was very slow, and now, 
after, perhaps, say forty years, but little substan- 
tial progress remains to be seen. But two ob- 
jective creations are to be found in all of North 
America. Branches are to be found, consisting 
of a few members or adherents with their meeting 
places in small halls of the down town district. 

It seems exceedingly strange, yet it is true, 
that a cult to gain converts or adherents must 
possess some teaching Incomprehensible and with- 

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Oriental Philosophy 

out reason or logic to be worthy of study or use 
as a method of worship. This is true in every 
instance for it seems that to be able to compre- 
hend or understand the teachings proved it to be 
too good to be true. 

Sanskrit or Pali vocabulary was freely used, 
because only such a vocabulary could or would 
explain to the Occidental objective mind the eso- 
teric or symbolic teachings Adept, Mahatma, Yogi, 
Guru, Karma, Kamaloka, Devachan, etc., be- 
came popular words and were in constant daily 
or hourly use by those in occult study or as 
teachers. 

Reincarnation was known positively to be true, 
and we have ourselves met several ladies and gen- 
tlemen who remember fully and perfectly several 
of their recent incarnations, especially the last, 
and this was always some noted historical char- 
acter. From the number of claimants we have 
found, reincarnation enables the soul to appear on 
this earth In several objective living bodies at one 
and the same time, because we are quite sure we 
have met five Platos and eight or more royal 
queens within a short period. 

The foregoing conclusions are largely those of 
others, summed up In a few sentences and are the 

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Experimental Psychology 

expressions made by intellectual, occidental minds 
endeavoring to comprehend the laborious and 
confusing verbiage used by oriental writers and 
public speakers, so far as it has been possible to 
read or listen to their teachings, for be it under- 
stood that the occidental mind viewpoint is very 
far from that of the oriental. 

We have but limited personal experiences with 
writers, and others from India or other Oriental 
countries and wish it fully understood that we 
are not prepared to affirm or deny much that is to 
be found in their ancient lore. Those we have 
met personally, and everything we have read has 
fully convinced us that those authors or lecturers 
know nothing whatever about the duality of mind 
or the great law acting therewith, because not the 
slightest evidence of this could we find in all the 
books read or the words spoken. This being true, 
we are most fully convinced that their philosophy 
is founded in great part, if not wholly, on the func- 
tion of what we call the subjective mind. This 
condition of the subjective mind we designate as 
ecstasy. This condition we believe they call in 
accord with cosmic consciousness, or direct com- 
munication with Deity. There are many different 
sects among the Oriental Philosophers, almost as 

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Oriental Philosophy 

many as among the Christians, and they all agree 
on the final conclusion, that the soul is absorbed 
and becomes one with Deity. There is one ex- 
ception, that of a sect known as southern Bud- 
dhists. Because of this becoming one with Deity, 
they thereby become possessed of all wisdom, 
power, and all other Deitific attributes. 

To occidental minds, this means utter annihila- 
tion of individuality after the occurrence of ob- 
jective death. Some of the sects, however, hold 
different views on this point. 

There is no doubt that many of those alleged 
adepts, etc., have found many of their perceptions 
verified, and this has encouraged them to have 
full confidence to describe in toto the condition and 
existence of the soul in the future life. We are in- 
formed that their seers for thousands of years 
have described the Soul Life. That these de- 
scriptions have been verified and checked up, so 
to speak, and only such as could stand this verifica- 
tion were accepted and retained as veridical. 

To those who understand the duality of mind, 
and the power of Telepathy (and Telepathy does 
not seem to be known among their teachers and 
the law which governs all such phenomena never 

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Experimental Psychology 

once apparently, was even suspicioned) , such evi- 
dence at once becomes of little value as admissible 
evidence. But to that class of minds, wholly 
unaware of duality of minds, and the resultant 
phenomena, they are inevitably forced to believe 
this condition — Ecstasy — could only occur to one 
in perfect association with the Supreme Deity. We 
have an example of such belief in our cult of 
spiritualism here in the Occident, where so-called 
meditation, concentration, speculation, etc., are 
now practiced by thousands of the inhabitants 
hourly. 

Experimental Psychology proves to us that 
ecstatic vision cannot be always depended upon 
for reasons we have in other chapters attempted 
to explain. The proof of this can be found, by 
those who care to seek, among the different 
oriental cults, each of whose doctrines are founded 
wholly upon the phenomena of ecstasy, and yet 
they are as divergent as are most Christian 
denominations. Now, if the fundamental foun- 
dation — ecstasy — be absolutely true, why this 
divergence ? 

To this, we get the ever-ready answer from 
this class of minds, "That these ecstatics have by 
long practice and years of time so perfected them- 

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Oriental Philosophy 

selves as to be enabled to lift their visions beyond 
the laws which govern ordinary mortals, espe- 
cially those of the Occident". 

There is an ever increasing number of feeble 
imitations in the western world of oriental ecstasy, 
and they are functioning, as they fondly fancy, on 
the higher psychic plane. 

It is absolutely useless to Inform these minds 
that all of the facts of psychic science demonstrate 
the absurdity of very many of their fancies, or 
better — hallucinations. That the great law, a 
discovery of a western mind, is the ever-present, 
all powerful factor which governs the soul, while 
the soul is the tenant of the objective body. It is 
entirely useless to challenge them for one fact, for 
science must take flight when science interferes 
or does not harmonize with their emotions. 

Ecstasy, a function of the subjective mind, is 
the dominant factor in every cult from the he- 
ginning of history to the present day, every Ex- 
perimental Psychologist must admit, and pages of 
ambiguous explanation do not and cannot explain. 

The duality of mind is, therefore, the only fun- 
damental basis by which it can be scientifically 
demonstrated that man has a soul. 

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Experimental Psychology 

Man has made more progress in the past one 
hundred years In observing and understanding the 
orderly progress of nature and the laws which 
rule and govern, than in all the ages past up to 
this time. We, because of this, became fully con- 
vinced many years ago that a Philosophy to be 
true and of real assistance to man — (many 
being as we so considered but a very small unit 
of the great Cosmic Intelligence) must be in its 
very essence in full accord with all the known 
laws of nature, and possibly in harmonious accord 
with the unknown laws. A Philosophy which 
transgresses all reason and all known laws, and 
being diametrically opposed to all these, we are 
forced to reject. 

We are fully convinced there is and should be 
such a Philosophy which, when understood and 
applied, should be in full accord and sympathy 
with man's existence objectively and subjectively 
here and now on this earth, and be capable of 
pointing out to his consciousness the true path of 
progress toward his ultimate goal, and its teach- 
ings should enable and make objective life one of 
greater use, greater service, not only to himself, 
but to every one to whom his influence might 
extend. 

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Oriental Philosophy 

Any other Philosophy could only produce dis- 
cord, envy, strife, dishonesty, hatred and all other 
vices of an ill-spent and dishonored life. Scientific 
Experimental Psychology, we are fully convinced, 
is all, perhaps more than we were in search of; 
being purely scientific, more than a philosophy. 
But the reader is cautioned to not confuse Experi- 
mental Psychology with the so-called psychology 
as taught in normal schools and universities, for 
that is purely objective mental alertness or mental 
acuteness, as opposed to the science of soul knowl- 
edge, which we are so earnestly endeavoring in 
our poor way to place before our readers. 



[125] 



IX 
PHANTASMS 

GHOSTS, phantoms, hobgoblins, "hants", 
etc. — The London Society for Psychical 
Research has decided after a long, patient and 
untiring investigation along strictly scientific lines 
that they exist. Perhaps it is too early for 
us to dogmatize or to formulate a hypothesis. 
However, our views on and experiment in this 
phase of the subjective phenomena may not be out 
of place. Those who wish to delve deeply are 
referred to the publication by the London Society 
of Psychical Research entitled, "Phantasms of 
the Living". 

Accordingly, the subjective mind possesses the 
power to create visions or phantasms to the living 
objective mind; that is, the vision is seen by the 
objective mind of a person in a normal condition. 
Many reports are made where several persons at 
the same moment have seen the phantasm, and 
each was enabled to describe the apparition in a 
like manner. This may be true. We are not able 

[126] 



Phantasms 

from actual experiments to affirm or deny. We 
will, therefore, simply place before our readers 
only such evidence as we have actually experienced. 
But before so doing, we wish to call the reader's 
attention to the large amount of published com- 
ments pro and con on the subject, and leave the 
subject wholly to his experience and good judg- 
ment. 

Resolving in our minds the possibility of pro- 
jecting the "astral body" as claimed by our good 
friends and well wishers of Oriental Philosophy, 
we endeavored in our crude way to experiment 
along this subjective line, to the best of our ability, 
and proceeded as follows : 

We know that the subjective mind functions 
with greater freedom and more positive results 
when the objective mind Is in abeyance; also when 
in normal sleep. Then having decided on the 
preciplent, or the person to assist us, such a person 
to know absolutely nothing about our attempt or 
intention, we decided to make our experiments 
while the percipient was asleep, and at 11:30 
P.M. We retired to our chamber at 10 :30 P.M., 
and for a period of over one hour we endeavored 
with all the power of our objective will to project 
our subjective intelligence when we should sleep, 

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Experimental Psychology 

to impress our personality by force of imagery 
on the subjective mind of our chosen percipient, 
whom we knew personally, and whom we knew 
would at that hour be soundly sleeping and trust 
to the unfolding of results as to the future. 

This experiment was in every respect a total 
failure. Not easily discouraged, we repeated the 
experiment, if it may be so called, and with like 
results; many times on this and other chosen 
percipients. Let us say that the percipient was, 
in every instance, educated and intelligent above 
the average, but not of such a nervous organiza- 
tion as one would select as a Psychological sensi- 
tive. 

We now changed our methods and selected for 
our purpose one whom we knew to be a sensitive, 
and proceeded as before, and with results, that 
were, to say the least, somewhat surprising. The 
percipient called at our residence the next morn- 
ing, very early, in a very much disturbed and 
excited condition, and making anxious inquiry as 
to our personal condition, and on being questioned 
as to the cause of the early visit, and the solicitous 
inquiry of our household, the percipient informed 
us that during the preceding night while he was 
in a very disturbed and restless sleep, he suddenly 

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Phantasms 

awoke, full of alarm and with an Intense feeling 
of some person's presence in his bed-chamber. 
Then suddenly there appeared, standing by the 
bed side, in plain visibility, ourself, though appar- 
ently ourself consisted of a shadow substance ; yet 
the outline and facial appearance was perfect. 
The apparition made no move, no attempt to 
speak, the face showed no emotion whatever, 
and suddenly vanished, much to the percipient's 
surprise, and, we may add, intense fear. 

Let us here say that we soon appeared in person 
and assured our friend that our demise had been 
greatly exaggerated to his subjectn^e mind. We 
repeated this, and similar experiences with other 
sensitives and all our attempts with other than 
sensitives were total failures; and this leads to 
our conclusions and convictions that such appari- 
tions as were ours could only be produced by our 
subjective operating on the subjective of the per- 
cipient, who must necessarily be a sensitive. We 
also convinced ourselves, at least, that only sensi- 
tives of some degree were able to view phantoms, 
and it is to be understood that the degree of ob- 
jective abeyance need be very slight — for exam- 
ple, one waking from sleep, and but partially 
aware of his surroundings. 

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Experimental Psychology 

We also convinced ourselves that this condition 
was one admitting of much speculation, and not 
fully pertaining to our subject of Experimental 
Psychology, and because of this speculative possi- 
bility of admitting to such a large extent. Illusion, 
etc. Therefore, to be relegated to those who 
enjoy speculation; and were the subject not classed 
as subjective, we would not have given it this 
much space, because we are unaware of any import 
it may bring to us in any beneficial or practical 
way. 

Much has been written in a speculative endeavor 
to explain the why and wherefore of dreams. 
Millions of superstitious people place great con- 
fidence in the truth of dreams and the resultant 
interpretation. Business deals are often consum- 
mated, and the future mapped out. Superstition 
has played a very important role in the long past, 
and today is found pushing aside objective reason 
in the everyday affairs of life. 

Dreams are today considered by Experimental 
Psychology as evidence for the affirmative of the 
duality of mind. Each one has experienced the 
condition, and has attempted an explanation, at 
least wholly or partially satisfactory to himself. 
Each one knows that while the dream was in 

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Phantasms 

progress much time was apparently occupied, and 
that his objective reason was in a state of partial 
or complete quietness. That reason took no ex- 
ception in most instances to the ridiculous appear- 
ances of persons or places and to the unreason- 
ableness of the apparent time consumed for the 
dream to pass. Positive proof is often present 
that the time occupied was really but a flash of 
objective time, as so understood during the waking 
period. 

This great apparent rapidity of action simply 
goes to assist in our claims that, to the subjective, 
there is no time nor space, as computed by ob- 
jective reason. When asleep, the objective mind 
is held in abeyance, and in proper condition for 
the subjective mind function to occur, especially 
if the sleep is light. Each one must realize, if he 
reasons about the subject at all, the conscious 
duality always is present in himself. He is fully 
aware of being asleep but his reason is not working 
without question or doubt as a rule on his part. 
We have, heretofore, explained that reason is the 
greatest function of the objective mind, and when 
the objective is asleep, hence in abeyance, this 
function is not working and the subjective is at the 
moment deprived of its guide — reason — and ac- 

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Experimental Psychology 

cepts all things and acts as verities and without 
question. 

Sometimes one can trace a connection between 
his dream and his waking hours. At another time 
he is aware of some peculiar vital energy which 
seems to be present, a strange exhilaration of 
mental acuteness. Mathematical problems are 
solved without effort ; words and language construc- 
tion, a difficult labor when awake, become easy, 
pleasant and without effort. Sublime thoughts flow 
most readily and are clothed in beautiful language, 
language far beyond his everyday waking condi- 
tion. Sometimes problems are solved perfectly 
and Inventions perfected, which were resistive and 
seemingly impossible. Such instances have been 
known and the occurrences verified. 

Dreams have revealed certain circumstances 
and accidents to friends and family, though they 
were miles apart, proving once again the claim 
of no space to subjective mind. These phenomena 
can be accounted for in no other way, rationally, 
but by the hypothesis of duality of mind. 

The wonderful dream intelligence, in contrast 
to that of our normal condition. Is further proof 
of duality and of itself almost sufficient proof, if 
we will closely analyze it for ourselves. Every- 

[ 132 ] 



Phantasms 

one has the proof within himself of subjectivity. 
The road to the subjective is through the objective. 
A normal person must have these in proper syn- 
chronization. But alas, how few there are who can 
be termed "perfectly normal" ! 

Subjective "you" can communicate with sub- 
jective "I" only when objective "you" or "I" is 
in abeyance, such as sleep or in a condition of 
v/aking subjectivity. Objective "you" can only 
communicate with objective "I" by means of our 
five physical senses without the assistance of the 
subjective and then only by and because of the law 
governing. Make no mistake concerning this. 
These laws are not variable. 



[133] 



X 

MENTAL HEALING 

HEALING among all races is in accordance 
with their objective mental development, 
no more, no less. Among individuals the same 
remark holds good. Man, as his objective 
judgment increases or decreases, may change his 
method of securing bodily relief from ills which 
afflict him. Especially is this true among those 
who change their religious belief frequently. 

The Indian Medicine Man is fully convinced 
that all physical ills are produced by evil "spirits", 
and the proper and efFective treatment in the ma- 
jority of cases is to frighten them away. Accord- 
ingly he paints his face in the most hideous and 
fearsome way possible, and dresses with garments 
or lack of garments and is thus in proper shape, 
physically and mentally, to frighten away most 
anything. He now secures his musical instrument, 
a drum or "tom-tom", and proceeds to produce a 
noise as hideous and as consistent with his object 
in view. He is now ready to receive his patients. 

[134] 



Mental Healing 

Seating himself on a blanket, in the entrance of 
his tepee, the sick and ailing are allowed to ap- 
proach and he begins his incantations, charms and 
exorcisms. 

He believes thoroughly in his powers, and so 
does the patient, and according to the intensity 
of this belief will his success be. Let us here re- 
mark that no educated physician or mental healer 
would have one-fifth the success of the ignorant 
medicine-man among his people were the physician 
or healer to attempt to treat them. The objective 
training and belief would prevent. 

The medicine man has no system or basis on 
which to formulate his method. Nothing pre- 
senting the least sympton of science so far as he 
knows ; yet he succeeds and the number of his suc- 
cesses will compare favorably with any method 
among the educated. 

The Christian Scientist has for a basis on which 
to formulate his method: The negation of mat- 
ter, which is equally ephemeral as that of the 
Indian Medicine Man, and the percentage of his 
success is no greater. To deny simply or to affirm 
only, proves nothing. Before you affirm there is 
no matter, and cry materialism, you should learn 
what matter really is, and if it really does not 

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Experimental Psychology 

exist, the reason why. And why Mr. and Mrs. 
and all the little ones patronize the dentists. We 
have often searched for a real explanation as to 
why the dumb animals who are supposed to be 
without "error of mind", are, to our "vision" 
afflicted with what appears to be disease. Is this 
an error of the dumb animal's mind or our own 
stupid ignorance? 

Mesmerism, magnetism, mental healing, Divine 
healing, hypnotism and even the well-known mali- 
cious animal magnetism, and all other so-called 
"isms" along these lines, are branches on the same 
tree; the outgrowth of the same misunderstand- 
ing of the laws governing all things animate on 
this earth. 

Man, in his ignorance and egotism, claims 
much for himself — "I can do this or I can do that 
— by the power of my mind I can accomplish won- 
ders". He is totally unable to describe intelli- 
gently in words of reason, how and why, but in 
place of such reasonable knowledge is perfectly 
satisfied to infer that he is especially endowed with 
a miraculous power, and especial favorite, divinely 
selected and ordained for this particular service 
to poor humanity. 

Truth and its laws play no especial favorites, 

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Mental Healing 

make no especial selections and endow no objective 
mind, mortal mind or divine mind, with any power 
or attributes, unless they are duly and truly pre- 
pared to receive, by a life of proper preparation — 
all assertions to the contrary notwithstanding. 

The All-wise, All-seeing, All-understanding 
Divinity cannot change, cannot especially select or 
endow as a special privilege, because to do so, 
were it possible, would make of Divinity an An- 
thropomorphic God, and that we do not recognize. 

Man has stuffed himself with credulity; his very 
nature craves for the miraculous, hence he be- 
comes a dupe of imposters, who deceive and dis- 
courage him, and he finally turns away in disgust 
in his search for truth and he becomes discouraged 
and disheartened; because he has been taught to 
look for favoritism, for special selection for the 
mysterious, for the unknowable, and finding it 
not in the final analysis he drops it all as a fraud, 
or becomes an outspoken or silent agnostic. 

Mind cure, mental cure, New Thought, Divine 
Science, Christian Science or any other healing 
method in existence from the beginning of history, 
even materia medica can only act through the 
media of the subjective mind which is the life 
intelligence of every living cell of man's objective 

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Experimental Psychology 

body. It Is nonsensical nonsense for an anatomist 
or physiologist to endeavor to locate the subjective 
home citadel in the brain or spinal cord, because 
it occupies every minute cell of the existing ob- 
jective body and gives life and expression to each 
cell; and every cell, acting In concordance col- 
lectively produces, with others of a type, our ob- 
jective body. 

The care and protection of the objective body 
is one of, if not the most important functions of 
the subjective mind and one understood by very 
few people. We are fully aware of the various 
claims made by the many different cults and isms 
to account for their existence and success in heal- 
ing disease, for each and every one of them has its 
success and failure, even though we hear much 
more about their successes, and each one attrib- 
uting all successes to his own peculiar methods 
which differ according to his methods, radically 
from all others. 

Experimental Psychology teaches that there 
never was nor will be a healing of bodily ills but 
through this function of the subjective mind, all 
assertions to the contrary notwithstanding. To 
those who understand Experimental Psychology, 
this assertion will need no further explanation or 

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Mental Healing 

proof. They will be able to refer back to the ages 
past and comprehend fully how and why certain 
miracles of that age occurred, and be able to re- 
produce them. Yes, even greater ones can be 
produced, and all according to nature's laws gov- 
erning the subjective functions. But man in his 
credulity attributes all cures, all so-called miracles 
to a Divine Interposition in his behalf and rele- 
gates all scientific reproduction of such as rubbish 
and fit only for the rubbish heap because it removes 
the religious glamour and interferes with the emo- 
tions. The laws of cosmic existence are to them 
unknown, and therefore do not exist, and the 
objective body becomes a simple illusion and every- 
thing explained — that is, when an explanation is 
attempted, on the hypotheses of Love, forgetting, 
if they ever knew, that love is a mere attribute. 

It is not our purpose to delve deeply into mental 
healing because the space to fully and scientifically 
describe this function of the subjective mind would 
require a volume twice the size of the entire con- 
tents of this little treatise. It is a subject of very 
great value to students of Experimental Psychol- 
ogy and should be carefully studied and practiced 
because, disrobed of all superstitious glamour and 
mysticism, it becomes man's greatest aid to health 

[139] 



Experimental Psychology 

and happiness. It should be fully understood 
that it stands in full harmony with and because 
of cosmic laws, and worldly, because of these 
laws, and not by and because of any incantation, 
formula or exorcism whatever; and when this is 
known and understood it will stand forth in the 
pure light of truth as God's greatest gift to man 
for his happiness and peace; and he who will may 
quaff freely from the cup, drinking full from the 
fount of eternal and everlasting life while a resi- 
dent on this material or earthly plane; and that 
no earthly aid or assistance is required or necessary 
as a media between him and God's beneficence. 

We are fully aware that we are now treading 
on holy ground, that is, prescriptive authority. 
But no one of intelligence in this age would dare 
claim that the dictum of any person has any right 
in the absence of facts. 

Such a doctrine, according to Alger, "is the 
very hiding-place of the power of priestcraft, a 
vast engine of interest and sway which the shrewd 
insight of priesthood has often devised, and the 
cunning policy of states subsidized. In most cases 
of this kind, the asserted doctrine is placed on the 
basis of divine revelation and must be implicitly 
received. God proclaims it through his annointed 

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Mental Healing 

ministers, therefore to doubt it, or logically criti- 
cize it, is a crime. History bears witness to such 
a procedure wherever an organized priesthood 
has flourished, from primeval pagan India to 
modern papal Rome". 

And Alger might well have added that when 
the divine revelation was not claimed directly but 
by subtle inference, their followers and successors 
soon after their demise did not hesitate long to 
advance for them, in a most positive manner, 
claims most ridiculous to all human reason, and 
failure to accept was blasphemy, forgetting that 
this so-called blasphemy was merely a matter of 
geography; that a person in Turkey who de- 
nounced or denied Mohammedanism was a blas- 
phemer, but to denounce Christianity was not 
blasphemy but laudable. To a person in China to 
denounce Confucianism was blasphemous, but to 
denounce or disbelieve Christianity was the proper 
thing. And here in North America to disbelieve 
the Koran or Veda is a commendable and laud- 
ible occupation. So you observe the working 
of Prescriptive authority. There are, however, 
thousands and thousands of minds who hold sci- 
ence in contempt when it sets Itself up to criticize 

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Experimental Psychology 

alleged Divine revelation and we feel assured 
there ever will be. 

We have heretofore mentioned that one of the 
principal functions of the subjective mind is the 
care of the human body; it therefore follows that 
health or healing should be of vital interest, and 
so it is. From time far distant, many good people 
have regarded religion and mental healing as 
associates, and cite the example of the Master, 
Jesus. Yet there is no good reason for this, be- 
cause there is no more religion in mental healing 
than there is in pills or other methods. Hundreds 
of cults owe their very existence to this appendix, 
and were the religious glamour removed, and they 
had to depend for their success in healing on true 
healing lines, they would soon cease to exist. 

One Cult of the present day depends on this 
mixture, and stoutly affirms that there is no Mat- 
ter, that all is Mind; and many other affirmations 
and denials upon which they base all their claims, 
and proof is not necessary. Some of their logic, 
for instance, as "God is love", will not for a 
moment stand the test of reason and logic for 
God is not love; love is simply the absence of hate, 
not the opposite. Love can be changed into hate, 
by the process of infiltration, or hate changed to 

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Mental Healing 

love by the same process. "God is good" , is an- 
other catch phrase, equally simple, and of no 
value, for the same process will change it; good 
is but the absence of evil, not the opposite. Do 
you for one moment imagine that you could change 
God by any process whatsoever? Do you for one 
moment suppose that God, who is perfection, 
could change? The very fact of changing would 
destroy the Godhead, therefore it is unthinkable. 

Yet cults will come and cults will go, because 
of their loose reasoning and false assumptions, 
maintained by fees charged or lessons taught. 

Jesus never charged a price for his work, nor 
did He accept pay from His disciples for personal 
instruction, and any Cult or so-called religion will 
in due time pass from the sight of man for this 
very reason. God's laws cannot be trafficked con- 
tinually with success, on the same principle that any 
other objective business carried on under a false 
basis, a false presentation, under double dealing 
will fail. Yes, even though the participants are 
in total ignorance of the falsity of their claims. 

Nevertheless their methods are exactly adapted 
to their mental capacity, and they are entitled to 
the undisturbed enjoyment of their beliefs, and the 
benefits derivable therefrom. It is, therefore, 

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Experimental Psychology 

worse than useless to attempt to educate one of the 
classes referred to in the true science of mental 
healing. As a rule they are simple minded, have 
never been trained even in rudimentary scientific 
methods of investigation or in habits of clear 
thinking, and a fact is considered by them as 
utterly valueless when it conflicts with some fan- 
tastical theory which ministers to their emotions. 



[144] 



XI 
TIME AND SPACE 

WHEN Morse invented the telegraph he 
proved to objective mind that there was 
really no such thing as terrestrial time or space, 
because when the electrical sounder at one end 
of the line clicked, the receiver at the other 
end simultaneously clicked; there was no interval 
of time and the length of wire or distance made 
no difference if the wire was properly and suffi- 
ciently energized. 

The wireless telegraph and the wonderful wire- 
less telephone are along the same lines and man 
has at last learned the wire connection between 
the sending and receiving instruments is not neces- 
sary. The law on synchronization and resonance 
is now becoming known. From the time of Morse's 
invention to the present hour, thousands of men 
have, and are hourly witnessing the physical dem- 
onstration of no time or space and fail to under- 
stand the demonstration. They simply take it as 
a matter of fact and let it go for that. The reason- 

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Experimental Psychology 

ing faculty is so very low and slow, that one does 
not wonder, or rather ceases to wonder at man's 
stupidity. 

There are other facts, thousands of them, that 
are today being demonstrated, physically and men- 
tally, before our objective senses, and man is just 
as stupidly overlooking them as the failure to 
observe and to realize the import of Morse's 
invention aside from the purpose intended by the 
inventor. If it has taken almost a century of daily, 
yes, even hourly handling and observation for a 
few men to observe and apply the knowledge 
gained of no time or space, we should not express 
surprise and wonder at man's stupidity and ignor- 
ance in failing to grasp or even suspicion the tre- 
mendous value of the discovery of the duality of 
man's mind to Psychic Science and to the world 
at large. For if man has heard the telegraph click, 
which was speaking to him as loudly as possible 
the truth of no space, surely you cannot marvel 
very much because he failed to recognize that with- 
in his own body he was in possession of two minds, 
or if you like, one mind that has two separate and 
distinct sets of functions. There is no question 
but what nine thousand nine hundred and ninety- 
nine out of ten thousand will at this time most 

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Time and Space 

emphatically deny the proof of the telegraph in- 
strument and scoff at the duality. 

Duality is the only rational explanation that 
science can accept because every one complying 
with the law can prove for himself each and every 
claim made. That constitutes science. The claim 
that there is no matter is an insult to man's ob- 
jective reason, and without logic. The advocates 
of such will have much difficulty in satisfying 
reason as to why they eat food as they do to ex- 
plain the production of thought and to differentiate 
the various thoughts. There are no mysteries in 
nature. Nature's laws are indeed very simple and 
plain. There is much ignorance and stupidit' 
among men in trying to understand and apply 
those so-called mysteries and laws. Man fails, 
and his conceit and egotism causes him to blame 
anything on earth as the cause of his failure, but 
himself, and to bunch it all together and call it 
mysterious, or something too profound and sacred 
for mere man to understand, because he would 
desecrate it with his worldly unworthiness. Na- 
ture's book lies open constantly before you. On 
every page God has written a message for you to 
read. 

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PART SECOND 



"Every great scientific truth 
goes through three stages: 
First, people say it conflicts 
with the Bible. Next, they 
say it has been discovered be- 
fore. Lastly, they say they 
have always believed it." 
— Agassiz. 



XII 
RELIGION AND THEOLOGY 

THE term "religion" Is derived from the 
Latin word "rellgere", meaning to relate or 
bind back. Only that which Is false In religion 
can be In conflict with that which is true In science ; 
only that which Is false In science can be in conflict 
with that which Is true In religion. 

All religious views and emotion are subjective 
functions, and we will therefore proceed to ana- 
lyze them to the best of our conceptions. Please 
observe we say analyze, and do not confuse ana- 
lysis with criticism. True, the one includes the 
other, for to criticize a proposition you must first 
analyze it. If you do not, your criticism will be 
without reason or logic. We will, therefore, de- 
pend on analysis to convey our meaning. 

Religious disputations and animosities are the 
most useless things In the world, for no one can 
fight darkness with a club or war of words. The 
way to remove darkness is to produce a light. All 
religions as we have said are based on subjective 

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Experimental Psychology 

functions, but are ornamented differently, and if 
we compare the multitude of systems we will find 
the one and same truth. 

A person without a knowledge of the law will 
have no conviction and his adoption of any par- 
ticular creed depends on circumstances under which 
he is born, brought up or surrounded; usually that 
which his parents or neighbors have inherited or 
adopted. If he changes his creed it will be, gen- 
erally speaking, because of sentimentality or benefit 
to be obtained personally. 

Men do not wish to avoid vice, but they wish 
to avoid the punishment for having indulged in 
vice. Their experience sometimes convinces them 
that the laws of nature are unchangeable. They 
claim to believe in a God that is unchangeable, yet 
they implore His assistance if they desire to break 
His law. He who is led by selfish considerations 
cannot enter a heaven where personal selfish con- 
siderations do not exist. The man who performs 
because of reward is not happy unless the reward 
is obtained, and when he obtains the reward his 
happiness ends. 

Objective man is therefore a place where all 
kinds of plants grow; some are wholesome and 
others poisonous. It rests with man to develop 

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Religion and Theology 

into a living, wholesome thing. To do this it will 
not be necessary to retire into a jungle, monastery 
or high mountain, and to feed one's self on morbid 
remorse or ecstatic visions. To remove the world's 
vanities does not mean to look with contempt on 
the world's progress or pity for our fellow men, 
or to remain in ignorance of physical or mental 
labor, to take no interest in common humanity or 
to avoid the duties of life by neglecting one's fam- 
ily. Such actions really increase the selfishness 
with which man is already overflowing. 

Some observer of old has truly said, "There 
are but three parties that are in need of secrecy, 
and those are lovers, priests and law-breakers". 
This is putting the affair rather strongly, we feel 
sure. But this secrecy of theological or religious 
teachers is one that is readily accepted by the aver- 
age person to account for what appears to be, to 
us, their ignorance and unexplainable assertions; 
to hide behind some veil or shield when their posi- 
tions become unthinkable to objective reason. Let 
us consider such a position as the following, which 
is from the pen of one of the so-called wisest of 
wise teachers: 

"You have brought forward proofs that such 

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Experimental Psychology 

secrecy has existed, but what was the real cause 
for it?" 

The causes for it were — 

"First: The perversity of average human 
nature and its selfishness, always tending to the 
gratification of personal desires to the detriment 
of neighbors and next of kin. Such people could 
never be entrusted with divine secrets." 

"Secondly: Their unreliability to keep the 
sacred and divine knowledge from desecration. It 
is the latter that led to the perversion of the most 
sublime truths and symbols, and to the gradual 
transformation of things spiritual into anthropo- 
morphic, concrete and gross imagery — in other 
words, to the dwarfing of the god-idea and to 
idolatry." 

The foregoing quotation is a beautiful specimen 
of unreasoning reason, put forth as we have said 
to explain the unexplainable or to think the un- 
thinkable, and is a poor refuge at best. Let us 
look for a moment at the second clause. "Their 
unreliability to keep the sacred and divine knowl- 
edge from desecration." Can divine knowledge 
or divinity in any shape or form be desecrated? 
What can you or any person say or do that can 
injure Divinity? Is not Divinity beyond all ob- 

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Religion and Theology 

jective thoughts or acts? But were such teachings 
true, would not this fact prove that divinity is 
changeable and showing partiality to the selected 
few, the priests and teachers for instance; and is 
this not the real esoteric meaning? The few choice 
advanced ones become the select of Divinity for 
the promulgation or keeping, as they prefer, of 
Divine knowledge. 

No man has the power to desecrate Divinity. 
No act that he may perform can possibly have the 
slightest effect on Divinity. The most he can do 
Is to destroy himself and others whom he can 
Induce to adopt his plan of action. It Is certainly 
a weak and puerile faith In the perfection of 
Divinity, and utter lack of understanding to ad- 
vance such reason. How could any person in the 
possession of Divine knowledge use such knowl- 
edge to the gratification of personal desires and 
to the injury of his neighbors? We know that 
such gratification and injury has occurred in the 
past and will occur again, but it was not produced 
by the actual possession of Divine knowledge or 
Divine secrets. Never, but by false claims, false 
pretensions, hypocrisy in its very worst form, 
trading and depending on the credulity and ignor- 
ance of the people. The child in the school has 

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Experimental Psychology 

confidence and trust in the teachings of the 
teachers. 

The average adult has confidence and trust in 
the truth of the teachings of their reHgious in- 
structors; hence we find such unreasonable claims 
constantly put forth for the personal gratification 
of the teacher, and to the ultimate injury of his 
parishioners, thus producing the very thing that 
they claim to avoid. What kind of Divine knowl- 
edge or secrets, do you suppose, could be dese- 
crated, contaminated or reviled by angel, man or 
devil? Do you for a moment believe that angel, 
devil or man ever did, or will, possess such power? 

When will the day arrive when our schools and 
institutions of learning will have a professor of 
Reason on the faculty? No greater blessing to 
the human race could occur. The child on arrival 
at the sixth grammar grade, should then be taught, 
daily, objective reason; and with more system and 
perfection than mathematics are taught today. 
Some difficulty would no doubt be found in secur- 
ing teachers qualified for such positions, but in a 
generation or two they could be produced, espe- 
cially when the importance of the subject is under- 
stood, and the remuneration inducive. 

We consider this the most important of all in- 

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Religion and Theology 

struction possible to the human race, for its uplift, 
physically, morally and spiritually. One moment's 
consideration will convince any one that reason 
being the greatest function of our objective mind 
for our welfare here on earth should be developed 
by every means possible, whereas such teachings 
today are not even suspicioned, and were such a 
branch proposed in some institutions, nothing but 
ridicule and satire would result from the present 
system of teachers and the public in general and 
the well known cry of "Waste of the tax-payers' 
money" would be long and loud. 

Nevertheless such a branch of public instruction 
is surely coming because objective mental evolu- 
tion will have its way, no matter how slow and 
blind the average instructor is to real, true prog- 
ress or everything not in the routine of every day 
alike. 

Reformers rarely come from the inside of any 
sect or established creed; for this to occur would 
destroy or at least cast suspicion on the infallibility 
of the creed's foundation. Because of this in- 
herent principle, all creeds are found protesting 
against any question of betterment, change or 
improvement. To admit that a change or im- 
provement were possible, would for them be a 

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Experimental Psychology 

confession of unsoundness and possibly faulty in- 
spiration in their very beginning. This seems to 
be also a rule of objective life in all affairs. Many 
valuable discoveries and inventions never see the 
light of public use because of purchase and rele- 
gation to the storage chamber, consequently old 
methods are continued to save the cost and throw- 
ing aside of machines, etc., not as yet worn out or 
unfit for discard; or perhaps the cost primarily of 
the new would be in excess of the old; but the new 
must be kept away and out of the hands of com- 
petition. 

Creeds and cults are organized and governed 
to a large extent along these same objective lines, 
and innovations, improvements or changes would 
be disastrous, aside from the question of the sound- 
ness of the inspiration which originally produced 
the creed, therefore unthinkable. It must be so 
because of the tradition, credulity, etc., which are 
the direct products of our entire system of ob- 
jective , secular and spiritual education in the 
homes, in the schools and in the churches. 

The reader is to understand that this is not 
fault finding or criticism, but an honest endeavor 
on our part at analysis of our objective life con- 
ditions, which has in preparation our souls for 

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Religion and Theology 

eternity. Fault-finding and criticism are indeed 
common and easy, but true analysis, the product of 
reason, is most difficult, especially when the en- 
deavor not to wound is uppermost in one's sense 
of duty to be performed. Simple and well inten- 
tioned people are easily wounded, and wrong in- 
ferences drawn because of misunderstood word 
definitions. Most arguments are but contentions 
about the definitions of simple words and different 
view points, and were we not to analyze these sub- 
jective mental functions as we understand them, 
we would certainly be derelict to our duty to Ex- 
perimental Psychology and our purpose in writing 
this treatise. 

Every religion worthy the name from time 
immemorial to this day is oriental, produced by 
dreamy, superstitious, so-called Seers in a sub- 
jective condition of ecstasy (to make more plain, 
let us say trance), and because they recognized 
the conditions to be abnormal, there was no other 
explanation to their simple minds but that they 
were in direct communication with the supreme in- 
telligence — God. There are thousands and thou- 
sands of cases from Moses, among the Hebrews, 
to Joe Smith, the Mormon. Mohammed was an 
epileptic, and had all kinds of visions, including 

[159] 



Experimental Psychology 

his experience with the mountain. Can you find 
fault with them for attributing this abnormal con- 
dition to the hand of God — for you are to remem- 
ber that they possessed little more intelligence 
than was required to recognize the condition? 

We have here in the Occident thousands of peo- 
ple in more or less of a continuous subjective con- 
dition, firmly believing in their power to converse 
with disembodied intelligence, some going so far 
as to converse with an individual God. It may be 
charged that we are iconoclastic, that we will de- 
stroy and tear down and substitute nothing there- 
for, and to such a charge we will but reply that 
science knows only the truth, and that truth is all 
that is needed to fill the void left vacant by the 
removal of error or ignorance. 

It is claimed that because of the desire, found 
in almost every human, for a life after this, that 
there must be a life hereafter ; and this is a scien- 
tific fact, but theologians could never say that they 
knew. The best that any of them could do was to 
say they believed and to refer back to prescriptive 
authority. 

Religion has never lost one iota of truth be- 
cause of science and never will, but it has bene- 
fited much and will benefit more in the years to 

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Religion and Theology 

come. Science cares nothing for tradition and 
emotional glamour. The subjective then, being 
a part of, or acting in true accord with Divinity, 
must have necessarily an expression of eternal ex- 
istence. Divinity always has and always will be 
eternal. If this be true, why seek further for 
some ambiguous explanation? 

Why bother with analogy and Paley's famous 
watch? Analogy we claim never scientifically ex- 
plained Job's famous inquiry or any other spirit- 
ual question, and those who resort to such com- 
parisons, do so because of ignorance and a desire 
to prove their position of simple belief — "To give 
something tangible for the faith that was in them." 
Had they been aware of the great discovery of the 
duality of mind at the time, perhaps the analogy 
would never have been claimed. 

We also feel fully assured that theology would 
never have permitted science to disturb its supreme 
sway, were it — theology — as powerful in ruling 
men's lives and actions now, as it was up to the 
seventeenth century, even though religion has 
gained and theology suffered. 

Not only has true religion gained because of 
the investigations of science, but man's position 
here on earth has also gained tremendously, and 

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Experimental Psychology 

will continue to improve as the years come and go, 
because a fact once demonstrated is a fact for- 
ever. 

We read continuously about science producing 
conditions and inventing luxuries that will ulti- 
mately cause degeneration and remove the cause 
ftDr which they are pleased to call "the survival 
of the fittest" and learnedly, and perhaps ver- 
bosely, argue that all our boasted accomplishments 
in discovering and applying the laws of nature can 
only result to man's ultimate destruction. They 
would have man return to the days of sail-boats, 
ox teams, rubbing together two sticks to produce 
fire, because they claim man was then physically 
superior to his being of this day, and because of 
such superiority was enabled to ward off the 
plagues and pestilences of yellow-fever, typhoid, 
small-pox, and every other scourge which de- 
stroyed him. Such reasoning viewed in the light 
of psychology is puerile, and a remnant of the 
objective reason produced by theological teach- 
ings of the long-for-gotten past; proving that 
evolution moves slowly its wonders to perform. 

True, man would degenerate objectively were 
inventions and discoveries to continue — and they 
will- — to add to his luxuries and no improvements 

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Religion and Theology 

and discoveries made for his objective mental ad- 
vancement. Man must advance in his objective 
mentality — and he will, for it is nature's law, and 
we are confident that as man has reached the 
highest pinnacle of his physical development, his 
further progress should, and must be along ob- 
jective, intellectual lines. Those who prate so 
sonorously about man's degeneration have failed 
most ignominiously in observing this scientific fact. 
We are sorry, indeed, to find such among the so- 
called scientific teachers. They are the ones that 
classify objective mental acuteness as Psychology 
and endeavor to teach such in our colleges and 
other institutions of learning. Verily Psychology 
has much to fear from its friends and advocates. 
But bear this fact well in mind, that the greatest 
discovery and future aid to man's objective exist- 
ences is that of Psychic Science. We are now in 
the very beginning of its beneficence. There will 
be no turning aside or looking backward, but a 
steady progress onward and upward, because it is 
law. 

The old teachings, old ideas, old theology have 
continually dwindled and will continue to do so; 
there is no other way. The reactionaries may 
preach and try to compromise, but it will avail 

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Experimental Psychology 

them nothing. Truth is mighty and will drive 
out error, and all false belief — for man does often 
convince himself of that which his intelligence 
tells him is false, to be a truth — and this is one of 
the damnable sins which will prove his undoing. 

Religion, then, depends entirely on the sub- 
jective mind for sustenance, and we make no ex- 
ception for any cult or ism, occidental or oriental. 
Students of Experimental Psychology will under- 
stand, therefore, that in the thirty-second chapter 
of Exodus, we have a perfect exemplification of 
objective Moses talking with subjective Moses. 
Of the oriental seers depending for information 
on subjective ecstasy. Of St. John's beatific ecstasy 
in producing Revelations. Can you understand 
the esoteric meaning of — "In the beginning was 
the word, and the word was with God and the 
word was God? For a word, a mere sound to be 
God is beyond mortal comprehension, unexplain- 
able, and must therefore be accepted on faith 
alone, something mere mortal could not and must 
not know. In truth, every so-called mystery re- 
mains a mystery no longer, and man can truth- 
fully exclaim: "I know." 

We are continually informed that Faith is all 
that is needed to ensue a continuity of life here- 

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Religion and Theology 

after, and no matter how good, clean or just 
the objective life here on earth, it will avail us 
nothing unless we also have faith. 

Some teachers have attempted to define faith, 
but all definitions with which we are familiar are 
simply descriptions of belief. Others tell us we 
must be able to see by aid of the eye of the spirit 
— whatever that may be. Others, that we are to 
accept what is given us without question, because 
it is not given us to understand. What is faith? 
Can you truly answer? Is there a difference be- 
tween faith and belief? If so, will you kindly 
differentiate in order that we may also learn? 
Suppose you tell us that there is such a place as 
Jerusalem, and we believe you because we have 
never visited the place, but we have seen and 
talked with those who have. We have also looked 
at the photographs of the place. Is this on our 
part faith, or is it simply belief? You tell us that 
there is a life to come, but furnish no photographs 
for us to look upon, neither have we talked with 
those who have fully convinced us that they have 
visited the place, though many claim that they 
have, and their description was so objective of 
the life and things here, nothing new or different 
from our earth life, as to cause us some doubt and 

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Experimental Psychology 

apprehension of the spirituality of such an exist- 
ence. Suppose we accept all this, are we using 
faith or belief? 

Suppose some teacher could only produce for 
us history or legend which purports to be authentic 
information, laying down a line of ethics which 
we are requested to follow. Suppose we accept this 
as our rule and guide. What we are using, belief 
or faith? Perhaps you will answer that it does 
not matter, that our struggle to know is unneces- 
sary, that we are as little children, that we should 
not seek to know. That in thus seeking we are 
rebellious and sinful, yet at the same time we are 
gently informed that we are free-will individuals 
and must make our choice ; in fact a choice is com- 
pulsory, and that this complusion in no way inter- 
feres with our free-will choice. What are we to 
do, use faith or belief, or both, or neither? 

Experimental Psychology seeks to know, to be 
able to point out the true path for man to follow. 
First, by demonstrating that man has a soul ; Sec- 
ond, to erect a code of ethics in harmony with the 
laws of nature; said laws being revealed in the 
pages of natures' book. By study and experi- 
menting, the laws are revealed and proven to each 
individual by himself, for himself. This being 

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Religion and Theology 

true, is not man in a position to say / know, and 
is it a sin to be able to say / know? or is it simply 
faith or belief? 

Kindly turn back the pages of history, divine 
or secular, and study the progress made from the 
fourth century of our era to the eighteenth, and 
under the control, almost exclusively, of the most 
domineering hierarchy the world ever saw, a 
hierarchy of temporal power which held the life 
of the body as well as the soul in the hollow of 
its hands. During this time, up to the seventeenth 
century, man's objective life was not worth a fig- 
ment were he to question the infallibility of the 
Divine Monarch who chanced to grace the throne 
for a moment. Is this any surprise that material 
or objective progress was not possible because of 
the fear of the inquisition, conviction for heresy 
and death by torture, and all for the sake of the 
victim's soul? This hierarchy proudly claimed to 
do away with all paganism, especially that form 
which dealt with a multiplicity of Gods, such as 
Grecian, and substituted therefore "the one 
true God" and exemplified this substitution by 
demanding the worship of a multiplicity of Gods, 
aside from the one true God, in the form of parents 

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Experimental Psychology 

and a host of hierarchyaly created saints, possess- 
ing power to forgive sins or intercede for sins. 

This hierarchy is an illustration of objective 
commercializing of the Kingdom of God and a 
left-hand banking account with Jehovah and man's 
soul used as a commodity or medium of exchange. 



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XIII 
MYTHS 

THE credulity of the average man is astound- 
ing, and his veracity an unknown quantity. 
Myths, presenting not one atom of reason, have 
grown up and enveloped all forms of worship 
from the beginning of history. Myths are also 
most prominent in all historical data to the 
everlasting detriment of all worship and history. 
Man's credulity, however, seems to thrive and 
blossom on this verbiage, the call is continuous for 
more, and the supply seems endless, according to 
the law of demand and supply. 

In times past our magazines and periodicals 
have teemed with marvels and wonders of the 
Indian fakirs' performances, which, if true, as 
related by certain alleged observers, could only 
be accomplished by the fakir defying the laws of 
nature. For instance, we have listened with dumb 
amazement to a certain oriental traveler entertain 
a small and perhaps intelligent audience with the 
following, in part: 

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Experimental Psychology 

"I was at one time located in the far interior 
of India, and for want of amusement and enter- 
tainment we sent for a noted fakir of that remote 
district to come to our relief, which he was most 
willing to do, because of the rupees which he knew 
would be forthcoming. Upon his arrival, he in- 
quired of us what we expected from him, and what 
we wished him to do. Our answer was for him to 
suit himself, whereupon he pointed with his finger 
to the chandelier, which by the way was a gas 
one, and called our attention to a certain burner 
which was flaming brightly, and to our astonish- 
ment the flame disappeared, as though turned off 
at the stop, and so on from jet to jet until the entire 
room was in total darkness, so far as the gas light 
was concerned. In the same way they were relit 
from jet to jet. Then they were all extinguished 
simultaneously and all relit to the snap of his 
finger. 

" 'Suppose,' said he, 'I were to insult you col- 
lectively, which I do not propose to do, what 
would you do to me?' Our reply was, 'Why, we 
would throw you out of the house without calling 
on the servants.' 'Do you think you could?' was 
his reply. 'Suppose in a friendly way you now 
try to do so ?' and to our utter amazement not one 

[170] 



Myths 

of us could get up from our chairs, although wc 
used every effort to do so. To the snap of the 
fakir's finger, however, we were all able to arise." 

This recital was delivered in apparent sincerity, 
and vouched for as a personal observation. Many 
others of a similar nature were also related and 
were, so far as we could learn, fully accepted by 
his hearers as truth. 

We will not insult our reader's intelligence by 
analyzing this recital, but will simply call your 
attention to a few facts involved in these two ex- 
amples. The house was piped with gas and to 
accomplish the extinguishing and relighting of 
the gas, the gas would have to be controlled at the 
meter or in the mains. Heat would also have to 
be controlled at the time of ignition, thus two 
forces of nature are absolutely under the fakir's 
will at the moment, not complying with the laws 
of nature, but absolutely defying those laws, or 
if not defying the laws, making them subservient 
to his will. Do you believe the observer related 
the truth, the whole truth, or would you question 
his veracity ? You have our answer, what is yours ? 
You have heard much about the famous basket 
trick, where a small boy is enclosed in a wicker 
basket — the faker then plunging a long sword 

[171] 



Experimental Psychology 

through the basket from four directions, cries of 
pain and agony ensuing from the basket. The 
basket then is opened, found to be empty, and the 
boy soon emerges from the surrounding crowd, 
totally unharmed. This performance takes place 
outdoors. 

Then we have the famous rope in the air, which 
is so often related by returned travelers, where 
the faker coils a rope and throws it into the air; 
the coil travels upwards out of sight, but the rope 
hangs perpendicular, and the boy assistant climbs 
up the rope and disappears from view; then the 
rope is pulled down by the faker and the boy then 
emerges from the surrounding audience. We 
have had this related to us by a claimant to per- 
sonal observation, with the additional statement 
that he had a photographer of his staff snap his 
camera on the performance and when the plate 
was developed it was found to be blank. He also 
fully explained the phenomena at least to his own 
satisfaction on the hypothesis of hypnotism; that 
is, the faker had hypnotized the entire audience 
into seeing the performance as related, for you 
must remember he said "Hindoos are much 
cleverer in hypnotism than we occidentals." He 
was fully satisfied, and so were we. His egotism 

[172] 



Myths 

was for the time quenched, and our creduHty was 
not in working order. 

We are personally acquainted with a world 
famous magician who became enmeshed with the 
reports from India, and so strongly did they af- 
fect him that he journeyed to India for the pur- 
pose of investigating the marvelous performance. 
He was absent over two years, most of the time 
in India, employing his time in giving perform- 
ances, and seeking from place to place the so- 
called famous exponents of the mystic art. Upon 
his return, we interviewed him and were informed 
that so far as he was concerned he had found 
nothing to compare with the descriptions in cir- 
culation in this and other occidental countries. 
That everything he had witnessed was poorly per- 
formed as compared to the work of our magicians, 
and all could be explained by the simple rules of 
the science and art of legerdemain. 

We have often related this magician's experi- 
ence, and have listened to various explanations of 
his failure from those who could not see Facts, 
when the facts encountered contradicted their 
emotions, for what do facts amount to when de- 
sires and emotions are concerned? 

The more ancient the form of worship, the 

[173] 



Experimental Psychology 

more the fog of myths and superstition surrounds 
it. The simple savage has his religion engulfed 
in tradition and myths. Ancient Greece, Persia, 
India, Egypt, Judea are not exceptions, and these 
niyths vary according to the objective intellectual- 
ity of the people of that day and race. 

All creeds that have existed for a number of 
years accumulate myths after the manner in which 
a ship at sea collects barnacles and with as much 
detriment. So recent a production as Christian 
Science is now accumulating the customary load of 
myths, and as the years roll past these will merge, 
increase and develop until the original structure 
will be completely enveloped in a mist of myths. 

This must be so until man has learned to know 
instead of Believe. And this learning must be- 
come general. For it may in truth be said that 
had not mankind in his very nature possessed a 
craving for the marvelous, he could not so easily 
be made the dupe of imposters. 

Myths are usually confused with mysteries, and 
dubbed esoteric or hidden truths, for want of a 
reasonable explanation. Myths surround and 
encompass all secular history, therefore religion 
and religious history are not alone contaminated 
because of the parasitic growth. 

[174] 



Myths 

Mankind apparently enjoys and nourishes 
myths, and hands them down from generation to 
generation with much ornamentation and addi- 
tions thereto, and when some reasoning or doubt- 
ing "Thomas" arises and proclaims his doubt, he 
is at once anathematized and called a heretic or 
iconoclast. An iconoclast is one supposed to be a 
destroyer of idols, and the stock argument used 
almost universally against iconoclasm is as 
follows : 

"They destroy, they tear down, they disturb 
human happiness, and leave nothing to take the 
place of what they destroy." 

This argument is always supposed to be un- 
answerable and to put to shame and disgrace all 
iconoclastic utterances for all time to come. But 
all such arguments hold the truth to the same 
extent as a sieve holds water, because of want of 
reason and analytical common sense. By such an 
argument you must reason that when an idol is 
destroyed, exposed or proven false — and it must 
be false to be exposed — there exists an urgent 
necessity, or in fact a demand, for the iconoclastic 
destroyer to at once erect another idol, for venera- 
tion perhaps equally as false and deceiving. In 
other words, when you destroy a superstition, you, 

[175] 



Experimental Psychology 

to be consistent, must proceed to erect another 
superstition to take the place. Why substitute? 

To destroy and tear down false and detrimental 
myths, or anything else of like nature is deserving 
of commendation, instead of slander and personal 
abuse. Truth cannot be destroyed or perverted. 
It can only be covered because of ignorance or 
cowardice, and will certainly rise again; and no 
system, method or hierarchy can prevail against 
it. It may delay for a time only. Perhaps the 
time will be long to some of those earnest ones. 

All this babel against those who love truth, for 
truth's sake, emanates from those who think (or 
think they think) loosely. The use of logic is to 
the man an unknown quantity. 

Volumes might be today written on myths of 
various latitudes and longitudes but countless 
volumes can be found in the public libraries, and 
the reader is referred to such for further informa- 
tion and elucidation on this mythical subject. 



[176] 



XIV 
SELF 

RINGING down through the ages of objec- 
tive time, from the very beginning of history, 
as we have history recorded, when the Gods or 
God condescended to walk on earth and become 
man's preceptor and associate, one and only one 
dominant characteristic of objective man stands 
forth as the sum total of what goes to make him 
what he is, and that is seljfishness, to his everlast- 
ing disgrace and dishonor. 

Every crime, every base and contemptible 
thing, every damnable act or desire is actuated by 
selfishness. Again, almost every good thought, 
every commendable act, every deed of charity is 
also actuated by selfishness, in some of its many 
forms or fancies. The man without ambition — 
and ambition is selfishness — never amounts to 
anything objectively or subjectively. The spur of 
selfishness is necessary to drive his latent ambition 
to his desires, his love of power, possessions, 
money; all collectively constitutes man as he is, 

[177] 



Experimental Psychology 

naked before his God, If for a moment in all his 
mad rush he hesitates and allows reason to come 
to the surface, and exclaims, "Whither goest 
thou?" 

The weak, vascillating, unambitious individual, 
one without energy or desire to attain, to become, 
to succeed; to shine among men, to be honest and 
trustworthy, is consumed with the selfishness to 
which we refer. Such a person is of the material 
which constitutes the denizens of hell, and rightly 
so, because he is a parasite on every man and 
woman on this earth. It is perverted selfishness 
in the worst form. No matter how much money, 
how much charity, alms-giving or reputation may 
be his, his soul in the final analysis will stand forth 
in all hideousness, the foul and loathsome entity 
it truly is. The objective life of such a soul would 
be one that was consumed, daily and hourly, in 
accomplishing deeds that are false and vicious, 
doing the wrong because self-convinced that the 
world owes him a living and that he is going to 
get everything possible and in every way possible. 

Because of false example, false teaching, false 
education, false environment, he Is started on the 
wrong path; and because of all this collective life 
preparation, he fails miserably in his objective 

[178] 



Self 

undertakings, his false selfishness grows and in a 
short time becomes his absolute master, differing 
in degree only because of opportunity. 

This is the false self, and is a product self- 
made, and for which he will be held wholly re- 
sponsible. We know that for ages man has been 
taught that there is a Divine mercy that will take 
the place of justice. But a more pernicious mis- 
interpretation can hardly be conceived by objective 
mind. Look around you ; can you find one exam- 
ple in objective life — which is nature's evidence — 
of mercy setting aside justice? Let a man defy 
the laws of health, knowingly or unknowingly, let 
him dissipate and abuse himself in any manner, 
shape or form, and he will pay the penalty in all 
its various forms just as surely as the sun shines 
or the rain falls ; there is no escape ; it will follow 
him and his descendants for generations to come. 

To the loose thinker and superficial observer, 
this may not appear true. Things may seem to 
run smoothly, success perch on his banner, good 
health and all objective pleasure be his, but only 
for a time, because there is nothing permanent in 
falsehood. Truth can find no abiding place; 
nature's laws have been broken and ravished and 
there is no mercy for this, only justice. 

[179] 



Experimental Psychology 

Then, if this be true, and experiments so prove, 
let us forever do away with such childishness, and 
with a greater knowledge, greater faith, endeavor 
to live every moment of our objctive lives, the 
Truth as held up to our view and understanding by 
the great Teacher — NATURE — and according 
to laws with which nature does herself comply. 

If you have carefully read this treatise; if you 
have studied the context, and not skimmed through 
the several chapters as though reading a work of 
fiction, you are certainly asking of yourself, "if 
you really and truly understand the theory and 
facts advanced, and how such facts are to benefit 
self" — yourself — you are here in this grand old 
world without your consent, and you certainly 
expect — if you are a rational person — to depart 
from it without your consent, and as we have just 
said, you being a sane, rational person, are very 
anxious to learn to live a better, more wholesome, 
healthful, happier, and successful objective exist- 
ence. It is now our purpose to explain in as clear 
and simple words as we possibly can how you can 
attain all this. If you are afflicted with some func- 
tional disease, you can be well. If you are un- 
happy, you can be perfectly happy. If you have a 
nasty and irritating disposition, you can, if you 

[180] 



Self 

will, exchange it for a harmonious and wholesome 
one. If you have few friends and desirable com- 
panions, you can gather them around you, if you 
so desire, in large numbers. If you are a miser- 
able failure in all the affairs of life which men call 
success, you can by your own efforts succeed far be- 
yond your expectations, and when you have accom- 
plished all this, you then awake to the fact that in 
the accomplishment of these desirable attributes,, 
you have accumulated that which men and women 
are placing far beyond everything else in this 
world, or in the world which they believe is to 
come, namely objective wealth. All this, let us 
repeat, is within your own power. It does not 
matter who you are, how miserable, unhealthy or 
poverty stricken you are; how selfish and false 
your early education has been; how false and 
deceitful your character really is; you can by a 
simple process of mind education and elimination 
correct all these false selfs and take your place 
among the people of this earth a clean and upright 
man or woman, and enjoy the things objectively 
which are right and true. However, let us im- 
press on you most thoroughly that there is no short 
cut to reach such a goal. No bypath that leads to 
the foot of the rainbow where you can dig up the 

[181] 



Experimental Psychology 

pot of gold. No formula or incantation that you 
can use. No labor that teacher, priest, minister, 
or rabbi can do for you that will aid you one iota. 
You must do this — all this — for yourself. Is this 
— the price — too much? Like the initiate in the 
ancient mysteries, you must travel the path alone. 
If you have studied this treatise you will remem- 
ber that we told you in the first chapter that the 
way to get started on the path was first to "learn 
to do good for the love of good, without the 
thought of immediate or prospective reward." 
You were also informed that every thought, every 
act, every deed, every desire, every word spoke, 
every odor smelled, every sensation experiencd, 
in fact every expression of your five physical senses 
from the cradle to the grave is absolutely im- 
pressed on your brain cells. You may fancy you 
forget, but you do not, you have been taught by 
your parents and teachers to mask your memory. 
Perhaps you are one of the countless million per- 
sons who has been taught from early childhood 
self suppression by that infernal system of false 
education of "thou shalt not;" "you must not do 
this;" "you must not do that." Commencing with 
this in very young childhood your mind or brain 
cells soon learned to hold fast to these commands 

[182] 



Self 

and soon, oh so soon, your brain cells were taught 
to command these same commands for themselves, 
thus raising a barrier in your very self, and as you 
grew to manhood or womanhood you daily, yes 
even hourly, increased this suppression of self until 
you have enclosed your true mental faculties with- 
in a wall of "don'ts" until you are internally and 
everlastingly at war with yourself. Your true self 
and your false self, and using but one thirtieth of 
your normal brain function. Every thought that 
you have ever had, from the cradle to the grave, 
is attached to some other thought. They are 
every one attached, like a net, an endless chain, 
link to link, and are imperishably imbedded in 
that marvelous structure your mind, and you can 
teach yourself how to pull on this thought chain 
and recall each and every thought or its symbol 
just as you placed them therein. There never was, 
or never will be an isolated thought. The reason 
why you are unhappy is because some unsatisfied 
thoughts are deeply imbedded and are struggling 
for correction with your reason, and you have for 
years, mayhap for a long lifetime suppressed your 
reason or at best did not try to give your reasoning 
faculties a chance to clear out these false thoughts, 
and the warfare goes on continually. You have 

[183] 




Experimental Psychology 

no doubt listened to some of your countless "Job" 
friends who in all seriousness informed you at 
some period of your life, when you complained 
of feeling ill, that you were in a serious condition, 
that "they knew a friend, who had a friend, or 
were told by some other person or a person af- 
flicted with symptoms similar to those you com- 
plained about, and it proved to be something 
"awful." This chatter took the only course pos- 
sible, became fixed in your subjective mind, and 
you are now suffering the consequences by being 
afflicted with some functional disorder that has 
possibly become an hallucination, and you fail of 
relief, no matter how you try. This same law 
applies to all your conditions. You know that they 
are false and wrong and you do not know how to 
correct them. You see others around you whom 
you feel sure are not as competent and intelligent 
as yourself, making a worldly or objective success, 
and you have only proven a failure, and you are 
morose and bitter with the world and all the peo- 
ple thereon; you are ready to and do blame every- 
thing on earth for all your unhappiness and fail- 
ures in every respect, but you have missed the 
right ones, they are your parents, teachers, and 

[184] 



Self 

lastly the one mostly concerned and to be blamed, 
yourself. 

The functions of the various cells that compose 
the body are not complicated. There are certain 
cells whose functions are to make bone, others to 
to make hair, nails, skin, etc., and they always do 
this to the best of their ability. The functions of 
muscles are to contract and relax, thus causing you 
to walk, run or move articles or lift weights, etc. 
The muscles must have action, i. e., exercise, or 
whatever you call work, or they become weak and 
waste away or never develop. So it is with every 
function of the body — action is necessary. The 
brain cells function is to produce thoughts, but 
these thoughts must come because of something 
seen or heard during life. You must work your 
brain. Now let us suppose you are a drifter on 
the sea of mental life. Let us suppose you are 
one who does not reason things out for yourself. 
You are disposed to go the easiest way, mentally, 
you do not analyze anything that you see or hear 
— you accept all the foolish chatter that you hear 
as verities. You prefer a thousand volumes of 
fiction to one of facts. You never analyze. You 
never reason by induction or deduction. You 
greatly prefer to depend for your information on 

[185] 



Experimental Psychology 

what some one tells you, or you consider what you 
call intuition superior to all you may reason out 
on or about any subject. If you do this you are 
simply and absolutely the producer of all your 
failures, unhappiness and disease. You will ask, 
"Suppose all this that you say is true; suppose, for 
the sake of reason, I am the sole author of my 
miseries and failures, how am I to correct or free 
myself? You claim that I can do so, now I ask 
you how will I proceed to undo what you claim I 
have had done to me or have done to myself be- 
cause of the ignorance of others and myself?" 

If you have read carefully this treatise, have 
studied the function of the mind — objective and 
subjective — you should have a very clear idea of 
your procedure. You will know that the highest 
function of the objective mind is that of reason, 
and you are to use this by the process of induction 
and deduction — analyze — analyze yourself. The 
most important thing in the process of self analysis 
is secrecy — absolute secrecy. Every person living 
has secrets which they cannot, will not confess to 
any priest, minister, or rabbi, or to the closest and 
most confidential of friends. You must confess all 
these to yourself, no one else. Write them out in 
a note book and analyze them. No living person 

[186] 



Self 

must know this. Set aside half an hour every 
night, in strict privacy. Go back to your early 
childhood and write them down and analyze. All 
your great mistakes and failures — write them 
down and analyze them. Try to reason out the 
why and wherefore of all your mistakes. Give 
close attention to your love affairs. Never had 
any? Oh, yes you have. Everybody is continual- 
ly and constantly in love, from childhood to old 
age, though possibly it may be with only an Ideal. 
A young woman may be in love with an Ideal 
which she has read about in fiction, and this made 
so profound an impression on her subjective mind 
as to unfit and make her unhappy all her marital 
life, though the Ideal was a phantom and never 
existed. A son may have an Ideal of his mother, 
or some other early love affair, which will and 
does destroy his marital life. Write all this down 
and analyze — bring your reason to bear, show 
yourself that your Ideal never really existed and 
then cast them away from you forever. When 
you forget something, write it down and analyze. 
When you make an awkward mistake, write it 
down and analyze. When you tell a lie, get out 
your note book and write down and analyze. Keep 
a clear and complete record of yourself for four 

[187] 



Experimental Psychology 

months severely analyzed, and then destroy the 
note book, hum it up, and if you are not a different 
person in every way, either you have not worked 
your lazy brain or you will need assistance from 
some Experimental Psychologist, provided you 
are not content to remain an obscure and perfect 
failure. 



[188] 



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